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THE 


CHINESE    CLASSICS 


A  TRANSLATION  BY 


JAMES  LEGGE,  D.D., 

OP  THE  LONDON  MISSIONARY  SOCIETT. 


PART  I. 

OOIifFUCIUS. 


NEW  YORK: 
PUBLISHED   BY  KURD  AND   HOUGHTON. 

1870. 


/^JuA^J  Wmr^ 


Entered  according  to  Act  of  Congress,  in  the  year  1870,  by 
Z.  Bakeb. 

the  Clerk's  Office  of  the  District  Court  for  the  District  of  Massachusetts. 


CON^FUOITJS, 


1.  ANALECTS. 

2.  GEEAT  LEARNING. 

3.  DOCTEINE  OP  THE  MEAN. 

With  Complete  Indexes  of  Subjects  and  Proper  Names, 


903061 


INTRODUCTION. 


The  Chinese  Classics,  as  tran^^m  ,jand.  edited ,  hy  Dr» 
Legge,  will  probably  make  abou^.Ten^lTommeSj-ioJ^al  8vo. 
Two  of  these  will  make  one  of  this  j'pjirir{t;of.^l€^^.tpa^?l9?tion, 
so  that  it  will  not  exceed  five,  arid  one  moi^e  for'sttch'  special 
notices  of  authors  and  text  as  may  be  necessary  to  a  proper 
understanding  of  each  work. 

The  Confucius  here  printed,  and  Mencius  soon  to  follow, 
will  make  the  first  volume.  It  has  been  judged  best  to  retain 
the  very  full  indexes,  as  they  not  only  help  to  find  the  subject, 
but  afford  explanation  also ;  especially  is  this  the  case  with 
the  proper  names. 

The  reader  will  inquire.  Who  was  Confucius,  and  where  did 
he  live  ?  Chambers'  Encyclopaedia  gives  so  brief  and  clear  an 
account,  I  choose  to  copy. 

Confucius,  a  celebrated  Chinese  sage,  was  born  19th  June 
551  B.  c,  at  Shang-ping,  near  the  town  of  Tseuse,  in  the  petty 
kingdom  of  Lu.  His  own  name  was  Kong,  but  his  disciples 
called  him  Kong-fu-tse  (i.  e.,  *Kong,  the  Master  or  Teacher,), 
which  the  Jesuit  missionaries  Latinized  into  Confucius.  His 
mother  used  to  call  him  Kieu  ('  little  hillock'),  because  he  had 
an  unusual  elevation  on  the  top  of  his  forehead,  with  which 
he  is  often  represented.  Various  prodigies,  as  in  other  in- 
stances, were,  we  are  told,  the  forenmners  of  his  birth.  An 
illustrious  pedigree  has  also  been  invented  for  him  by  his  fond 
disciples,  who  derive  his  origin  from  Hoang-ti,  a  mythological 
monarch  of  China  who  flourished  more  than  2000  years  b.  c. 
His  father,  Shuh-leang-ho,  died  when  Confucius  was  only  three 
years  of  age,  but  he  was  very  carefully  brought  up  by  his 


i 


vi.  Life  of  Confucius, 

mother,  Yan-she,  and  from  his  earliest  years,  displayed  an  ex- 
traordinary love  of  learning  and  veneration  for  the  ancient 
laws  of  his  country.  The  prudence,  rectitudo,  and  philosophic 
gravity  of  his  conduct  while  a  boy,  are  also  highly  extolled  by 
Chinese  writers.  At  the  age  of  17,  he  was  made  an  inspector 
of  the  corn-marts,  and  distinguished  himself  by  his  industry 
and  energy  in  repressing  fraud,  and  introducing  order  and  in- 
tegrity ^into  the  \wht)le'ctiu$iness.  When  only  19,  Confucius 
married*  but  divorced  his 'wife  four  years  after  marriage,*  that 
he  ^%ht,liave  ;mo?aftime^for'^  and  the  performance  of 

his  public  duties.  Confucius  was  next  appointed  inspector- 
general  of  pastures  and  flocks,  and  the  result  of  his  judicious 
rieasures,  we  are  told,  was  a  general  improvement  in  the  cul- 
tivation of  the  country  and  the  condition  of  the  people.  The 
death  of  his  mother,  which  happened  in  his  23d  year,  inter- 
rupted for  a  time  his  administrative  functions,  and  gave  occa- 
sion to  the  first  solemn  and  important  act  of  Confucius  as  a 
moral  reformer.  According  to  the  ancient,  but  then  almost 
forgotten  laws  of  China,  children  were  obliged  to  resign  all 
public  employments  on  the  death  of  either  of  their  parents  ; 
and  Confucius,  desirous  of  renewing  the  observance  in  his 
native  land  of  all  the  practices  of  venerable  antiquity,  did  not 
fail  to  conform  to  this  long  neglected  enactment.  The  solem- 
nity and  splendour  of  the  burial  ceremony  with  which  he  hon- 
oured the  remains  of  his  mother  (another  old  custom  which 
had  fallen  into  disuse),  struck  his  fellow  citizens  with  astonish- 
ment, and  they  determined,  for  the  future,  to  bury  their  dead 
with  the  ancient  honours.  Their  example  was  followed  by  the 
neighboring  states,  and  the  whole  nation,  except  the  poorest 
class,  has  continued  the  practice  to  the  present  day.  Confu- 
cius now  came  to  be  looked  upon  as  an  authority  in  regard  to 
the  past,  and  ventured  to  speak  as  such.  He  inculcated  the  ne- 
cessity of  stated  acts  of  homage  and  respect  towards  the  dead, 
either  at  the  grave,  or  in  a  part  of  the  dwelling-house  conse- 

*  This  is  an  unsettled  point  in  the  history  of  Confucius. 


Life  of  Confucius,  vii. 

crated  for  the  purpose.  Hence,  *  the  hall  of  ancestors,'  and 
anniversary  feasts  of  the  dead,  which  now  distinguish  China 
as  a  nation.  Confucius  did  not  end  here.  He  shut  himself 
lip  in  his  house  to  pass  in  solitude  the  three  years  of  mourn- 
ing for  his  mother,  the  whole  of  which  time  he  dedicated  to 
philosophical  study.  We  are  told  that  he  reflected  deeply  on 
the  eternal  laws  of  morality,  traced  them  to  their  source,  im- 
bued his  mind  with  a  sense  of  the  duties  which  they  impose 
indiscriminately  on  all  men,  and  determined  to  make  them  the 
immutable  rules  of  all  his  actions.  Henceforth,  his  career  is 
only  an  illustration  of  his  ethical  system.  He  commenced  to 
instruct  his  countrymen  in  the  precepts  of  morality,  exhibiting 
in  his  own  person  all  the  virtues  he  inculcated  on  others. 
Gradually  his  disciples  increased,  as  the  practical  character  of 
his  pliilosophy  became  more  apparent.  After  his  'years  of 
mourning'  and  meditation  were  over,  Confucius  travelled 
through  various  states,  in  some  of  which  he  was  employed  as 
a  pubHc  reformer.  On  his  return  to  Lu,  his  reputation  was 
very  great,  not  less  than  500  mandarins  being  among  his  follow- 
ers. In  fact,  it  is  to  be  observed,  that  generally  Confucius' 
disciples  were  not  the  young  and  enthusiastic,  but  men  of 
middle  age,  sober,  grave,  respectable,  and  occupying  impor- 
tant public  situations.  This  fact  throws  light  both  on  the 
character  and  design  of  his  philosophy.  It  was  ethical^  not  re- 
ligious^ and  aimed  exclusively  at  fitting  men  for  conducting 
themselves  honourably  and  prudently  in  this  life.  Confucius 
now  divided  his  scholars  into  four  classes;  to  the  first,  he 
taught  morals  ;  to  the  seccond,  rhetoric ;  to  the  third,  politics ; 
and  to  the  fourth,  the  perfection  of  their  style  in  written  com- 
positions. While  residing  at  Lu,  Confucius  worked  indus- 
triously in  the  revision  and  abridgment  of  those  works  which 
constituted  the  principal  monuments  of  that  ancient  literature 
about  which  he  was  always  speaking  in  the  language  of  un- 
bounded reverence. 

An  unworthy  cha»ge  of  magistrates,  however,  in  the  king- 


viii.  Life  of  Covfucius, 

dom  of  Lu  induced  Confucius  to  recommence  his  travels.  He 
first  proceeded  to  Chen,  where  he  was  not  much  appreciated  ; 
and  afterwards  to  Tze,  where  he  became  one  of  the  king's 
ministers,  but  was  dismissed  after  a  short  time  through  the 
intrigues  of  cunning  courtiers.  On  his  return  to  Lu,  he  was 
appointed  *  governor  of  the  people.'  For  a  time  his  inflexible 
virtue  awed  them  into  morality,  and  the  delighted  monarch 
conferred  the  highest  dignities  on  the  philosopher ;  but  the 
arrival  of  a  bevy  of  beautiful  syrens  from  a  neighbouring 
state,  which  hated  the  increasing  purity  of  Lu,  suddenly  over- 
turned the  edifice  of  morality  which  Confucius  was  construct- 
ing*, and  in  despair,  he  again  went  abroad  in  search  of  less 
vacillating  disciples.  His  later  wanderings  were  very  unpro- 
pitious ;  state  after  state  refused  to  be  improved.  He  was  in 
some  instances  persecuted ;  once  he  was  imprisoned,  and  near- 
ly starved  ;  and  finally,  seeing  no  hope  of  securing  the  favour- 
able attention  of  the  mass  of  his  countrymen  while  alive,  he 
returned  in  extreme  poverty  to  his  native  state,  and  spent  his 
last  years  in  the  composition  of  literary  works,  by  which  pos- 
terity at  least  might  be  instructed.  He  died  479  B.  c,  in  the 
JOth  year  of  his  age.  Immediately  after  his  death,  and  not- 
withstanding the  general  demoralization  of  his  contemporaries, 
Confucius  began  to  be  venerated,  and  succeeding  ages  adorned 
his  name  with  golden  epithets.  His  family,  which  has  contin- 
ued to  the  present  day,  through  67  or  68  generations,  in  the 
very  place  where  their  ancestor  lived,  is  distinguished  by  va- 
rious honours  and  privileges,  being  the  only  example  of  hered- 
itary aristocracy  in  China,  while  in  every  city  down  to  those  of 
the  third  order  there  is  a  temple  to  his  honour.  The  18th  day 
of  the  second  moon  is  kept  sacred  by  the  Chinese  as  the  anni- 
versary of  his  death. 

Dr.  Legge  dates  the  birth  of  Confucius  21st  of  10th  month 
651  B.  c,  and  his  death  the  11th  day  of  the  4th  month  478 
B.  C. 


Doctrines  of  Confucius,  ix 

DOCTRINES   OF   CONFUCIUS. 

The  doctrines  of  Confucius  relate  principally  to  the  ethics  of 
political  and  social  life.  The  attainment  of  perfect  virtue  is 
the  true  aim  of  living  ;  none  can  live  well  who  do  not  so  re- 
gard it. 

It  has  been  charged  against  him  that  he  ignores  the  personal 
God,  and  but  slightly  recognizes  a  future  life.  It  would  seem 
a  sufficient  refutation  to  the  first  charge,  that  Confucius  ob- 
served the  religious  ceremonies  which  fully  enough  recognized 
the  idea.  It  would  not  be  fair  to  charge  him  thus  with  these 
words  upon  his  lips,  "He  who  offends  against  Heaven  has 
none  to  whom  he  can  pray."  (Analects,  3 :  13,  and  14 :  13.) 
"  But  there  is  Heaven  that  knows  me."  Would  any  one  ques- 
tion that  Heaven  as  here  used  is  a  proper  name  ?  To  show  his 
trust  and  confidence  in  God,  and  that  his  troubles  which  were 
many  and  great  came  not  of  his  appointment,  see  the  sentence 
prefacing  the  last  quoted  sentence :  "  I  do  not  murmur  against 
Heaven." 

Dr.  Legge  argues,  from  the  absence  of  the  name  of  God  in 
the  Analects,  that  Confucius  was  "  un-religious,"  if  not  atheis- 
tical. It  does  not  appear  to  be  a  fair  rule  of  judging  a  man 
who  has  been  brought  up  to  virtue  and  piety,  and  in  the  constant 
practice  of  the  rites  of  religion,  that  he  must  be  held  un-re- 
ligious simply  because  of  the  infrequency,  or  even  non-use  of 
the  name  of  the  Deity  he  worships.  The  Jews  held  the  proper 
name  of  God  in  such  esteem  as  to  be  above  utterance  by  mor- 
tal speech,  substituting  modified  terms,  and  the  custom  has 
always  been  named  to  their  praise.  Why  may  not  Confucius 
have  equal  praise  ? 

The  worship  of  God  was  more  nearly  universal  in  China 
than  in  the  Theocracy  of  Israel.  Confucius  said,  "  I  consid- 
er my  not  being  present  at  the  sacrifice  as  if  I  did  not  sacri- 
fice." It  seems  difficult  indeed  to  sustain  such  a  charge 
against  a  man  with  such  a  record  as  even  Dr.  Legge  gives 


I 


xu. 


Doctrines  of  Confucius. 


and  not  for  ordinary  minds.  The  seven  steps  may  be  all  taken 
by  any  one,  even  in  the  humblest  aspects  of  life.  They  are 
"  the  investigation  of  things ;  the  completion  of  knowledge ; 
the  sincerity  of  the  thoughts ;  the  rectifying  of  the  heart ;  the 
cultivation  of  the  person ;  the  regulation  of  the  family ;  and 
the  government  of  the  State." 

The  sanctions  of  religion  as  taught  by  the  so  called  ortho- 
dox churches,  that  is,  Heaven  and  Hell,  do  not  enter  the  lists 
of  incentives  to  \^rtue  in  Confucius'  code,  and  this  perhaps 
more  than  aught  else,  has  caused  the  missionaries  to  object  to 
his  system  of  practising  virtue  for  virtue's  sake. 


CONFUCIAN  ANALECTS. 


BOOK  I    HEO  URH. 

Chapter  I.  1.  The  Master  said,  "  Is  it  not  pleasant 
to  learn  with  a  constant  perseverance  and  application  ? 

2.  "  Is  it  not  delightful  to  have  friends  coming  from 
distant  quarters? 

3.  "  Is  he  not  a  man  of  complete  virtue,  who  feels  no 
discomposure  though  men  may  take  no  note  of  him  ?  " 

II.  1.  The  philosopher  Yew  said,  "They  are  few 
who,  being  filial  and  fraternal,  are  fond  of  offending 
against  their  superiors.  There  have  been  none,  who, 
not  liking  to  offend  against  their  superiors,  have  been 
fond  of  stirring  up  confusion. 

2.  "  The  superior  man  bends  his  attention  to  what  is 
radical.  That  being  established,  all  practical  courses 
naturally  grow  up.  Filial  piety  and  fraternal  submis- 
sion ! — are  they  not  the  root  of  all  benevolent  actions  ?  " 

III.  The  Master  said,  "  Fine  words  and  an  insinuat- 
ing appearance  are  seldom  associated  with  true  virtue." 

lY.  The  philosopher  Tsang  said,  "  I  daily  examine 
myself  on  three  points : — ^whether,  in  transacting  busi- 
ness for  others,  I  may  have  been  not  faithful ; — whether, 
in  intercourse  with  friends,  I  may  have  been  not  sin- 
cere ; — ^whether  I  may  have  not  mastered  and  practised 
the  instructions  of  my  teacher." 

Y.  The  Master  said,  "  To  rule  a  country  of  a  thou- 
sand chariots,  there  must  be  reverent  attention  to  busi- 
ness, and  sincerity ;  economy  in  expenditure,  and  love 
1 


14  CHINESE  CLASSICS. 

for  men;  and  the  employment  of  the  people  at  the 
proper  seasons." 

VI.  The  Master  said,  "A  youth,  when  at  home, 
should  be  filial,  and,  abroad,  respectful  to  his  elders. 
He  should  be  earnest  and  truthful.  He  should  overflow 
in  love  to  all,  and  cultivate  the  friendship  of  the  good. 
When  he  has  time  and  opportunity,  after  the  perform- 
ance of  these  things,  he  should  employ  them  in  polite 
studies." 

Vn.  Tsze-hea  said,  "  If  a  man  withdraws  his  mind 
from  the  love  of  beauty,  and  applies  it  as  sincerely  to 
the  love  of  the  virtuous ;  if,  in  serving  his  parents,  he 
can  exert  his  utmost  strength ;  if,  in  serving  his  prince, 
he  can  devote  his  life ;  if,  in  his  intercourse  with  his 
friends,  his  words  are  sincere : — although  men  say  that 
he  has  not  learned,  I  will  certainly  say  that  he  has." 

Vin.  1.  The  Master  said,  '^  If  the  scholar  be  not 
grave,  he  will  not  call  forth  any  veneration,  and  his 
learning  will  not  be  solid. 

2.  "  Hold  faithfulness  and  sincerity  as  first  principles. 

3.  "  Have  no  friends  not  equal  to  yourself 

4.  "  When  you  have  faults,  do  not  fear  to  abandon 
them." 

IX.  The  philosopher  Tsang  said,  "  Let  there  be  a 
careful  attention  to  perform  the  funeral  rites  to  pa- 
rents, and  let  them  be  followed  when  long  gone  with 
the  ceremonies  of  sacrifice; — then  the  virtue  of  the 
people  will  resume  its  proper  excellence." 

X.  1.  Tsze-k'in   asked   Tsze-kung,  saying,  "When 
-^ur  master  comes  to  any  country,  he  does  not  fail  to 

learn  all  about  its  government.  Does  he  ask  his  infor- 
mation ?  or  is  it  given  to  him  ?  " 

2.  "  Tsze-kung  said,  "  Our  Master  is  benign,  upright, 
courteous,  temperate,  and  complaisant,  and  thus  he  gets 
his  information.  The  Master's  mode  of  asking  infor- 
mation ! — is  it  not  different  from  that  of  other  men  ?  " 


CONFUCIAN  ANALECTS.  15 

XL  The  Master  said,  "  While  a  man's  father  is  alive, 
look  at  the  bent  of  his  will ;  when  his  father  is  dead, 
look  at  his  conduct.  If  for  three  years  he  does  not  al- 
ter from  the  way  of  his  father,  he  may  be  called  filial." 

Xn.  1.  The  philosopher  Yew  said,  "  In  practising 
the  rules  of  propriety,  a  natural  ease  is  to  be  prized. 
In  the  ways  prescribed  by  the  ancient  kings,  this  is  the 
excellent  quality,  and  in  things  small  and  great  we  fol- 
low them. 

2.  "  Yet  it  is  not  to  be  observed  in  all  cases.  If  one, 
knowing  how  such  ease  should  he  prized^  manifests  it, 
without  regulating  it  by  the  rules  of  propriety,  this 
likewise  is  not  to  be  done." 

Xni.  The  philosopher  Yew  said,  "When  agree- 
ments are  made  according  to  what  is  right,  what  is 
spoken  can  be  made  good.  When  respect  is  shown 
according  to  what  is  proper,  one  keeps  far  from  shame 
and  disgrace.  When  the  parties  upon  whom  a  man 
leans  are  proper  persons  to  be  intimate  with,  he  can 
make  them  his  guides  and  masters." 

XIV.  The  Master  said,  "  He  who  aims  to  be  a  man 
of  complete  virtue,  in  his  food  does  not  seek  to  gratify 
his  appetite,  nor  in  his  dwelling-place  does  he  seek  the 
appliances  of  ease ;  he  is  earnest  in  what  he  is  doing, 
and  careful  in  his  speech ;  he  frequents  the  company  of 
men  of- principle  that  he  may  be  rectified: — such  a 
person  may  be  said  indeed  to  love  to  learn." 

XY.  1.  Tsze-kung  said,  "  What  do  you  pronounce 
concerning  the  poor  man  who  yet  does  not  flatter,  and 
the  rich  man  who  is  not  proud  ?  "  The  Master  replied, 
"  They  will  do ;  but  they  are  not  equal  to  him,  who, 
though  poor,  is  yet  cheerful,  and  to  him,  who,  though 
rich,  loves  the  rules  of  propriety." 

2.  Tsze-kung  replied,  "It  is  said  in  the  Book  of 
Poetry, '  As  you  cut  and  then  file,  as  you  carve  and 
then  polish.' — The  meaning  is  the  same,  I  apprehend, 
as  that  which  you  have  just  expressed." 


16  CHINESE   CLASSICS. 

3.  The  Master  said,  "  With  one  like  Tsze,  I  can  begin 
to  talk  about  the  Odes.  I  told  him  one  point,  and  he 
knew  its  proper  sequence." 


BOOK  n.    WEI  CfflNG. 


Chapter  I.  The  Master  said,  "  He  who  exercises 
government  by  means  of  his  virtue,  may  be  compared 
to  the  north  polar  star,  which  keeps  its  place  and  all 
the  stars  turn  towards  it." 

II.  The  Master  said,  "  In  the  Book  of  Poetry  are 
three  hundred  pieces,  but  the  design  of  them  all  may 
he  embraced  in  one  sentence — ^^  Have  no  depraved 
thoughts.' " 

HI.  1.  The  Master  said,  "  If  the  people  be  led  by 
laws,  and  uniformity  sought  to  be  given  them  by  pun- 
ishments, they  will  try  to  avoid  the  punishment,  but 
have  no  sense  of  shame. 

2.  "  If  they  be  led  by  virtue,  and  uniformity  sought 
to  be  given  them  by  the  rules  of  propriety,  they  will 
have  the  sense  of  shame,  and  moreover  will  become 
good." 

IV.  1.  The  Master  said,  "  At  fifteen,  I  had  my  mind 
bent  on  learning. 

2.  "  At  thirty,  I  stood  firm. 

3.  "  At  forty,  I  had  no  doubts. 

4.  "  At  fifty,  I  knew  the  decrees  of  heaven. 

5.  "  At  sixty,  my  ear  was  an  obedient  organ  for  the 
reception  of  truth. 


CONFUCIAN   ANALECTS.  17 

6.  "  At  seventy,  I  could  follow  what  my  heart  de- 
sired, without  transgressing  what  was  right." 

y.  1.  .Mang  E  asked  what  filial  piety  was.  The 
Master  said,  "  It  is  not  being  disobedient." 

2.  Soon  after,  as  Fan  Ch'e  was  driving  him,  the  Mas- 
ter told  him,  saying,  '  Mang-sun  asked  me  what  filial 
piety  was,  and  I  answered  him, — '  not  being  disobedient." 

3.  Fan  Ch'e  said,  "What  did  you  mean?"  The 
Master  repHed,  "  That  parents,  when  alive,  should  be 
served  according  to  propriety ;  that,  when  dead,  they 
should  be  buried  according  to  propriety ;  and  that  they 
should  be  sacrificed  to  according  to  propriety." 

VI.  Mang  Woo  asked  what  filial  piety  was.  The 
Master  said,  "Parents  are  anxious  lest  their  children 
should  be  sick." 

VII.  Tsze-yew  asked  what  filial  piety  was.  The 
Master  said,  "  The  filial  piety  of  now-a-days  means  the 
support  of  one's  parents.  But  dogs  and  horses  likewise 
are  able  to  do  something  in  the  way  of  support ; — ^with- 
out reverence,  what  is  there  to  distinguish  the  one  sup- 
port given  from  the  other  ?  " 

VIII.  Tsze-hea  asked  what  filial  piety  was.  The 
Master  said,  "The  difficulty  is  with  the  countenance. 
If,  when  their  elders  have  any  troublesome  affairs,  the 
young  take  the  toil  of  them,  and  if,  when  the  young 
have  wine  and  food,  they  set  them  before  their  elders, 
is  THIS  to  be  considered  filial  piety  ?  " 

IX.  The  Master  said,  "  I  have  talked  with  Hwuy 
for  a  whole  day,  and  he  has  not  made  any  objection  to 
any  thing  I  said ; — as  if  he  were  stupid.  He  has  re- 
tired, and  I  have  examined  his  conduct  when  away 
from  me,  and  found  him  able  to  illustrate  my  teachings, 
Hwuy  ! — He  is  not  stupid." 

X.  1.  The  Master  said,  "  See  what  a  man  does. 

2.  "  Mark  his  motives. 

3.  "  Examine  in  what  things  he  rests.    . 


18  CHINESE   CLASSICS. 

4.  "  How  can  d  man  conceal  his  character ! 
6.  "  How  can  a  man  conceal  his  character  !  " 

XI.  The  Master  said,  "  If  a  man  keeps  cherishing 
his  old  knowledge,  so  as  continually  to  be  acquiring 
new,  he  may  be  a  teacher  of  others." 

XII.  The  Master  said,  "  The  accomplished  scholar 
is  not  an  utensil." 

XHI.    Tsze-kung  asked  what  constituted  the  superior 
man.     The  Master  said, "  He  acts  before  he  speaks,  and 
.   afterwards  speaks  according  to  his  actions." 
\    XIV.     The  Master  said,  "  The  superior  man  is  cath- 
olic and  no  partizan.     The  mean  man  is  a  partizan  and 
not  catholic." 

XY.  The  Master  said,  "  Learning  without  thought 
is  labour  lost ;  thought  without  learning  is  perilous." 

XVI.  The  Master  said,  "  The  study  of  strange  doc- 
trines is  injurious  indeed  !  " 

XYH.  The  Master  said,  "Yew,  shall  I  teach  you 
what  knowledge  is  ?  When  you  know  a  thing,  to  hold 
that  you  know  it ;  and  when  you  do  not  know  a  thing, 
to  allow  that  you  do  not  know  it; — this  is  knowledge." 

XYIII.  1.  Tsze-chang  was  learning  with  a  view  to 
official  emolument. 

2.  The  Master  said,  "  Hear  much  and  put  aside  the 
points  of  which  you  stand  in  doubt,  while  you  speak 
cautiously  at  the  same  time  of  the  others  : — then  you 
will  afford  few  occasions  for  blame.  See  much  and  put 
aside  the  things  which  seem  perilous,  while  you  are 
cautious  at  the  same  time  in  carrying  the  others  into 
practice : — then  you  will  have  few  occasions  for  repent- 
ance. When  one  gives  few  occasions  for  blame  in  his 
words,  and  few  occasions  for  repentance  in  his  conduct, 
he  is  in  the  way  to  get  emolument." 

XIX.  The  duke  Gae  asked,  saying,  "What  should  be 
done  in  order  to  secure  the  submission  of  the  people  ?  " 
Confucius  replied,  "  Advance  the  upright  and  set  aside 


CONFUCIAN  ANALECTS.  39 

the  crooked,  then  the  people  will  submit.  Advance 
the  crooked  and  set  aside  the  upright,  then  the  people 
will  not  submit." 

XX.  Ke  K'ang  asked  how  to  cause  the  people  to 
reverence  their  ruler,  to  be  faithful  to  him,  and  to  urge 
themselves  ta  virtue.  The  Master  said,  "  Let  him  pre- 
side over  them  with  gravity ; — then  they  will  reverence 
him.  Let  him  be  filial  and  kind  to  all ; — then  they 
will  be  faithful  to  him.  Let  him  advance  the  good  and 
teach  the  incompetent ; — then  they  will  eagerly  seek 
to  be  virtuous." 

XXI.  1.  Some  one  addressed  Confucius,  saying, 
"  Sir,  why  are  you  not  engaged  in  the  government  ?  " 

2.  The  Master  said,  "  What  does  the  Shoo-king  say 
of  filial  piety  ? — '  You  are  filial,  you  discharge  your 
brotherly  duties.  These  qualities  are  displayed  in  gov- 
ernment' This  then  also  constitutes  the  exercise  of 
government.  Why  must  there  be  that  to  make  one  be 
in  the  government." 

XXII.  The  Master  said,  "I  do  not  know  how  a  man 
without  truthfulness  is  to  get  on.  How  can  a  large 
carriage  be  made  to  go  without  the  cross  bar  for  yoking 
the  oxen  to,  or  a  small  carriage  without  the  arrange- 
ment for  yoking  the  horses  ?  " 

XXin.  1.  Tsze-chang  asked  whether  the  affairs  of 
ten  ages  after  could  be  known. 

2.  Confucius  said,  "  The  Yin  dynasty  followed  the 
regulations  of  the  Hea :  wherein  it  took  from  or  added 
to  them  may  be  known.  The  Chow  dynasty  has  fol- 
lowed the  regulations  of  the  Yin  :  wherein  it  took  from 
or  added  to  them  may  be  known.  Some  other  may 
follow  the  Chow,  but  though  it  should  be  at  the  distance 
of  a  hundred  ages,  its  affairs  may  be  known." 

XXIV.  1.  The  Master  said,  "  For  a  man  to  sacrifice 
to  a  spirit  which  does  not  belong  to  him  is  flattery." 

2.  To  see  what  is  right  and  not  to  do  it  is  want  of 
courage." 


20  CHINESE   CLASSICS. 


BOOK  m.    PA  Ym. 

Chapter  I.  Confucius  said  of  the  head  of  the  Ke 
family,  who  had  eight  rows  of  pantomimes  in  his  area, 
"  If  he  can  bear  to  do  this,  what  may  he  not  bear  to 
do?" 

n.  The  three  famiUes  used  the  yung  ode,  while  the 
vessels  were  being  removed,  at  the  conclusion  of  the  sac- 
rifice. The  Master  said,  "^Assisting are  the  princes ; — 
the  emperor  looks  profound  and  grave  : ' — what  appli- 
cation can  these  words  have  in  the  hall  of  the  three 
families  ?  " 

III.  The  Master  said,  "  If  a  man  be  without  the  vir- 
tues proper  to  humanity,  what  has  he  to  do  with  the 
rites  of  propriety  ?  If  a  man  be  without  the  virtues 
proper  to  humanity,  what  has  he  to"  do  with  music  ?  " 

lY.  1.  Lin  Fang  asked  what  was  the  first  thing  to 
be  attended  to  in  ceremonies. 

2.  The  Master  said,  "  A  great  question  indeed ! " 

3.  In  festive  ceremonies,  it  is  better  to  be  sparing 
than  extravagant.  In  the  ceremonies  of  mourning,  it 
is  better  that  there  be  deep  sorrow  than  a  minute  at- 
tention to  observances." 

V.  The  Master  said,  "  The  rude  tribes  of  the  east 
and  north  have  their  princes,  and  are  not  like  the  States 
of  our  great  land  which  are  without  them." 

VI.  The  chief  of  the  Ke  family  was  about  to  sacri- 
fice to  the  T'ae  mountain.  The  Master  said  to  Yenyew 
"  Can  you  not  save  him  from  this  ? "  He  answered, 
"  I  cannot."  Confucius  said,  "  Alas !  will  you  say  that 
the  T'ae  mountain  is  not  so  discerning  as  Lin  Fang  ?" 

VII  The  Master  said,  "  The  student  of  virtue  has 
no  contentions.     If  it  be  said  he  cannot  avoid  them, 


CONFUCIAN   ANALECTS.  21 

shall  this  be  in  archery  ?  But  he  bows  complaisantly 
to  his  competitors ;  thus  he  ascends  the  hall,  descends, 
and  exacts  the  forfeit  of  drinking.  In  his  contention, 
he  is  still  the  Keun-tsze." 

YIII.  1.  Tsze-hea  asked,  saying,  "  What  is  the  mean- 
ing of  the  passage — '  The  pretty  dimples  of  her  artful 
smile  !  The  well  defined  black  and  white  of  her  eye ! 
The  plain  ground  for  the  colours  ?  ' " 

2.  The  Master  said,  "  The  business  of  laying  on  the 
colours  follows  the  preparation  of  the  plain  ground." 

3.  "  Ceremonies  then  are  a  subsequent  thing."  The 
Master  said,  "It  is  Shang  who  can  bring  out  my  mean- 
ing !     Now  I  can  begin  to  talk  about  the  odes  with  him." 

IX.  The  Master  said,  "I  am  able  to  describe  the 
ceremonies  of  the  Hea  dynasty,  but  Ke  cannot  sufii- 
ciently  attest  my  words.  I  am  able  to  describe  the  cer- 
emonies of  the  Yin  dynasty  but  Sung  cannot  sufficiently 
attest  my  words.  They  cannot  do  so  because  of  the 
insufficiency  of  their  records  and  wise  men.  If  those 
were  sufficient,  I  could  adduce  them  in  support  of  my 
words." 

X.  The  Master  said,  "  At  the  great  sacrifice,  after 
the  pouring  out  of  the  libation,  I  have  no  wish  to  look 
on." 

XI.  Some  one  asked  the  meaning  of  the  great  sac- 
rifice. The  Master  said,  "I  do  not  know.  He  who 
knew  its  meaning  would  find  it  as  easy  to  govern  the 
empire  as  to  look  on  this ; " — pointing  to  his  palm. 

XII.  1.  He  sacrificed  to  the  dead,  as  if  they  were 
present.  He  sacrificed  to  the  spirits,  as  if  the  spirits 
were  present. 

2.  The  Master  said,  "  I  consider  my  not  being  pres- 
ent at  the  sacrifice,  as  if  I  did  not  sacrifice." 

XIII.  1.  Wang-sun  Kea  asked,  saying,  "What  is 
the  meaning  of  the  saying,  '  It  is  better  to  pay  court 
to  the  furnace  than  to  the  south-west  corner? '  " 

2 


22  CHINESE   CLASSICS. 

2.  The  Master  said,  "  Not  so.  He  who  offends  against 
Heaven  has  none  to  whom  he  can  pray." 

XIY.  The  Master  said,  "  Chow  had  the  advantage 
of  viewing  the  two  past  dynasties.  How  complete  and 
elegant  are  its  regulations !  I  follow  Chow." 

XY.  The  Master,  when  he  entered  the  grand  temple, 
asked  about  every  thing.  Some  one  said,  *'  Who  will 
say  that  the  son  of  the  man  of  Tsow  knows  the  rules 
of  propriety.  He  has  entered  the  grand  temple  and 
asks  about  every  thing."  The  Master  heard  the  re- 
mark, and  said,  "  This  is  a  rule  of  propriety." 

XYI.  The  Master  said,  "  In  archery  it  is  not  going 
through  the  leather  which  is  the  principal  thing  ; — be- 
cause people's  strength  is  not  equal.  This  was  the  old 
way." 

XYH.  1.  Tsze-kung  wished  to  do  away  with  the 
offering  of  a  sheep  connected  with  the  inauguration  of 
the  first  day  of  each  month. 

2.  The  Master  said,  "  Tsze,  you  love  the  sheep ;  I  love 
the  ceremony." 

XYHI.  The  Master  said,  "  The  full  observance  of 
the  rules  of  propriety  in  serving  one's  prince  is  accounted 
by  people  to  be  flattery." 

XIX.  The  duke  Ting  asked  how  a  prince  should 
employ  his  ministers,  and  how  ministers  should  serve 
their  prince.  Confucius  replied,  "  A  prince  should  em- 
ploy his  ministers  according  to  the  rules  of  propriety ; 
ministers  should  serve  their  prince  with  faithfulness." 

XX.  The  Master  said,  "  The  Kwan  Ts'eu  is  expres- 
sive of  enjoyment  without  being  licentious,  and  of  grief 
without  being  hurtfully  excessive." 

XXI.  The  duke  Gae  asked  Tsae  Go  about  the  altars 
of  the  spirits  of  the  land.  Tsae  Go  replied,  "  The  Hea 
sovereign  used  the  pine  tree ;  the  man  of  the  Yin  used 
the  cypress ;  and  the  man  of  the  Chow  used  the  chest- 
nut tree,  meaning  thereby  to  cause  the  people  to  be  in 


CONFUCIAN   ANALECTS.  23 

2.  When  the  Master  heard  it,  he  said,  "  Things  that 
are  done,  it  is  needless  to  speak  about ;  things  that  have 
had  their  course,  it  is  needless  to  remonstrate  about ; 
things  that  are  past,  it  is  needless  to  blame." 

XXII.  The  Master  said,  "  Small  indeed  was  the  ca- 
pacity of  Kwan  Chung ! " 

2.  Some  one  said,  "Was  Kwan  Chung  parsimonious?" 
"  Kwan,"  was  the  reply,  "  had  the  San  Kwei  and  his 
officers  performed  no  double  duties;  how  can  he  be 
considered  parsimonious  ?  " 

3.  "  Then,  did  Kwan  Chung  know  the  rules  of  pro- 
priety ?  "  The  Master  said,  "  The  princes  of  states  have 
a  screen  intercepting  the  view  at  their  gates.  Kwan 
had  likewise  a  screen  at  his  gate.  The  princes  of  states 
on  any  friendly  meeting  between  two  of  them,  had  a 
stand  on  which  to  place  their  inverted  cups.  Kwan 
had  also  such  a  stand.  If  Kwan  knew  the  rules  of  pro- 
priety, who  does  not  know  them  ?  " 

XXIII.  The  Master  instructing  the  Grand  music- 
master  of  Loo  said,  "  How  to  play  music  may  be  known. 
At  the  commencement  of  the  piece,  all  the  parts  should 
sound  together.  As  it  proceeds,  they  should  be  in  har- 
mony, severally  distinct  and  flowing  without  break,  and 
thus  on  to  the  conclusion." 

XXIY.  The  border-warden  at  E  requested  to  be 
introduced  to  the  Master,  saying,  "  When  men  of  supe- 
rior virtue  have  come  to  this,  I  have  never  been  denied 
the  privilege  of  seeing  them."  The  followers  of  the 
sage  introduced  him,  and  when  he  came  out  from  the 
interview,  he  said,  "  My  friends,  why  are  you  distressed 
by  your  master's  loss  of  office  ?  The  empire  has  long 
been  without  the  principles  of  truth  and  right;  Heaven 
is  going  to  use  your  master  as  a  bell  with  its  wooden 
tongue." 

XXV.  The  Master  said  of  the  Shaou  that  it  was 
perfectly  beautiful  and  also  perfectly  good.     He  said 


24  CHINESE   CLASSICS. 

of  the  Woo  that  it  was  perfectly  beautiful  but  not  per- 
fectly good. 

XXVI.  The  Master  said,  "  High  station  filled  with- 
out indulgent  generosity  ;  ceremonies  performed  with- 
out reverence  ;  mourning  conducted  without  sorrow ; — 
wherewith  should  I  contemplate  such  ways  ?  " 


BOOK  lY.    LE  JIN. 


Chapter  I.  The  Master  said,  "  It  is  virtuous  manners 
which  constitute  the  excellence  of  a  neighbourhood. 
If  a  man  in  selecting  a  residence,  do  not  fix  on  one 
where  such  prevail,  how  can  he  be  wise  ?  " 

II.  The  Master  said,  "  Those  who  are  without  vir- 
tue, cannot  abide  long  either  in  a  condition  of  poverty 
and  hardship,  or  in  a  condition  of  enjoyment.  The 
virtuous  rest  in  virtue  ;  the  wise  desire  virtue." 

III.  The  Master  said,  "  It  is  only  the  truly  virtuous 
man,  who  can  love,  or  who  can  hate,  others." 

lY.  The  Master  said,  "  If  the  will  be  set  on  virtue, 
there  will  be  no  practice  of  wickedness." 

y.  1.  The  Master  said,  "Riches  and  honours  are 
what  men  desire.  If  it  cannot  be  obtained  in  the 
proper  way,  they  should  not  be  held.  Poverty  and 
meanness  are  what  men  dislike.  If  it  cannot  be  ob- 
tained in  the  proper  way,  they  should  not  be  avoided. 

2.  "  If  a  superior  man  abandon  virtue,  how  can  he 
fulfil  the  requirements  of  that  name  ? 

3.  "  The  superior  man  does  not,  even  for  the  space 


CONFUCIAN   ANALECTS.  25 

of  a  single  meal,  act  contrary  to  virtue.  In  moments 
of  haste,  he  cleaves  to  it.  In  seasons  of  danger,  he 
cleaves  to  it," 

YI.  1.  The  Master  said,  "  I  have  not  seen  a  person 
who  loved  virtue,  or  one  who  hated  what  was  not  vir- 
tuous. He  who  loved  virtue,  would  esteem  nothing 
above  it.  He  who  hated  what  is  not  virtuous,  would 
practise  virtue  in  such  a  way  that  he  would  not  allow 
any  thing  that  is  not  virtuous  to  approach  his  person. 

2.  "  Is  any  one  able  for  one  day  to  apply  his  strength 
to  •  virtue  ?  I  have  not  seen  the  case  in  which  his 
strength  would  be  insufficient. 

*  3.  "  Should  there  possibly  be  any  such  case,  I  have 
not  seen  it." 

YIT.  The  Master  said,  "  The  faults  of  men  are  char- 
acteristic of  the  class  to  which  they  belong.  By  observ- 
ing a  man's  faults,  it  may  be  known  that  he  is  virtuous." 

YIII.  The  Master  said,  "  If  a  man  in  the  morning 
hear  the  right  way,  he  may  die  in  the  evening  without 
regret." 

IX.  The  Master  said,  "  A  scholar,  whose  mind  is  set 
on  truth,  and  who  is  ashamed  of  bad  clothes  and  bad 
food,  is  not  fit  to  be  discoursed  with." 

X.  The  Master  said,  "The  superior  man,  in  the 
world,  does  not  set  his  mind  either  for  any  thing,  or 
against  any  thing ;  what  is  right  he  will  follow." 

XI.  The  Master  said,  "  The  superior  man  thinks  of 
virtue ;  the  small  man  thinks  of  comfort.  The  superior 
man  thinks  of  the  sanctions  of  law ;  the  small  man 
thinks  of  favours  which  he  may  receive." 

XII.  The  Master  said,  "  He  who  acts  with  a  constant 
view  to  his  own  advantage  will  be  much  murmured 
against." 

XIII.  The  Master  said,  "  Is  a  prince  able  to  govern 
his  kingdom  with  the  complaisance  proper  to  the  rules 
of  propriety,  what  difiiculty  will  he  have  ?     If  he  can- 


26  CHINESE   CLASSICS. 

not  govern  it  with  that  complaisance,  what  has  he  to 
do  with  the  rules  of  propriety  ?  " 

XIV.  The  Master  said,  "  A  man  should  say,  I  am 
not  concerned  that  I  have  no  place,  I  am  concerned  how 
I  may  fit  myself  for  one.  I  am  not  concerned  that  I 
am  not  known,  I  seek  to  be  worthy  to  be  known." 

XV.  1.  The  Master  said  ''  Sin,  my  doctrine  is  that 
of  an  all-pervading  unity.  The  disciple  Tsang  replied, 
"Yes." 

2.  The  Master  went  out,  and  the  other  disciples  asked, 
saying,  "What  do  his  words  mean?"  Tsang  said, 
"  The  doctrine  of  our  master  is  to  be  true  to  the  prin- 
ciples of  our  nature  and  the  benevolent  exercise  of 
them  to  others, — this  and  nothing  more." 

XVI.  The  Master  said,  "  The  mind  of  the  superior 
man  is  conversant  with  righteousness ;  the  mind  of  the 
mean  man  is  conversant  with  gain." 

XVII.  The  Master  said,  "When  we  see  men  of 
worth,  we  should  think  of  equalling  them ;  when  we 
see  men  of  a  contrary  character,  we  should  turn  in- 
wards and  examine  ourselves." 

XVIII.  The  Master  said,  "  In  serving  his  parents,  a 
son  may  remonstrate  with  them,  but  gently ;  when  he 
sees  that  they  do  not  incline  to  follow  his  advice,  he 
shows  an  increased  degree  of  reverence,  but  does  not 
abandon  his  purpose  ;  and  should  they  punish  him,  he 
does  not  allow  himself  to  murmur." 

XIX.  The  Master  said,  "While  his  parents  are 
alive,  the  son  may  not  go  abroad  to  a  distance.  If  he 
does  go  abroad,  he  must  have  a  fixed  place  to  which  he 
goes." 

XX.  The  Master  said,  "  If  the  son  for  three  years 
does  not  alter  from  the  way  of  his  father,  he  may  be 
called  filial." 

XXI.  The  Master  said,  "  The  years  of  parents  may 
by  no  means  not  be  kept  in  the  memory,  as  an  occasion 
at  once  for  joy  and  for  fear." 


CONFUCIAN   ANALECTS.  27 

XXn.  The  Master  said,  "  The  reason  why  the  an- 
cients did  not  readily  give  utterance  to  their  words, 
was  that  they  feared  lest  their  actions  should  not  come 
up  to  them." 

XXIII.     The  Master  said,  "  The  cautious  seldom  err." 

XXiy.  The  Master,  said,  "  The  superior  man  wishes 
to  be  slow  in  his  words  and  earnest  in  his  conduct." 

XXY.  The  Master  said,  "  Virtue  is  not  left  to  stand 
alone.     He  who  practises  it  will  have  neighbours." 

XXVI.  Tsze-yew  said,  "In  serving  a  prince,  fre- 
quent remonstrances  lead  to  disgrace.  Between  friends, 
frequent  reproofs  make  the  friendship  distant." 


BOOK  Y.    KUNG-YAY  CH'ANG. 

Chapter  I.  1.  The  Master  said  of  Kung-yay  Ch'ang 
that  he  might  be  wived ;  although  he  was  put  in  bonds, 
he  had  not  been  guilty  of  any  crime.  Accordingly,  he 
gave  him  his  own  daughter  to  wife. 

2.  Of  Nan  Yung  he  said  that  if  the  country  were 
well  governed,  he  would  not  be  out  of  office,  and  if  it 
were  ill  governed,  he  would  escape  punishment  and 
disgrace.  He  gave  him  the  daughter  of  his  own  elder 
brother  to  wife. 

II.  The  Master  said,  of  Tsze-tseen,  "  Of  superior  vir- 
tue indeed  is  such  a  fnan  !  If  there  were  not  virtuous 
men  in  Loo,  how  could  this  man  have  acquired  this 
character  ?  " 

in.  Tsze-kung  asked,  "What  do  you  say  of  me, 


28  CHINESE   CLASSICS. 

Tsze  ?  "  The  Master  said, ''  You  are  an  utensil."  '^  What 
utensil ? "     "A  gemmed  sacrificial  utensil.'' 

IV.  1.  Some  one  said,  "  Yung  is  truly  virtuous,  but 
he  is  not  ready  with  his  tongue." 

2.  The  Master  said,  "What  is  the  good  of  being 
ready  with  the  tongue?  They  who  meet  men  with 
smartnesses  of  speech,  for  the  most  part  procure  them- 
selves hatred.  I  know  not  whether  he  be  truly  virtuous, 
but  why  should  he  show  readiness  of  the  tongue  ?  " 

Y.  The  Master  was  wishing  Tseih-teaou  K'ae  to 
enter  on  ofiicial  employment.  He  replied,  "  I  am  not 
yet  able  to  rest  in  the  assurance  of  this."  The  Master 
was  pleased. 

YI.  The  Master  said,  "  My  doctrines  make  no  way. 
I  will  get  upon  a  raft,  and  float  about  on  the  sea.  He 
that  will  accompany  me  will  be  Yew,  I  dare  to  say." 
Tsze-loo  hearing  this  was  glad,  upon  which  the  Master 
said,  "  Yew  is  fonder  of  daring  than  I  am.  He  does 
not  exercise  his  judgment  upon  matters." 

YH.  1.  Mang  Woo  asked  about  Tsze-loo,  whether 
he  was  perfectly  virtuous.  The  Master  said,  "  I  do  not 
know." 

2.  He  asked  again,  when  the  Master  replied,  "  In  a 
kingdom  of  a  thousand  chariots.  Yew  might  be  em- 
ployed to  manage  the  military  levies,  but  I  do  not  know 
whether  he  be  perfectly  virtuous." 

3.  "  And  what  do  you  say  of  K'ew  ?"  The  Master 
replied,  "  In  a  city  of  a  thousand  families,  or  a  house  of 
a  himdred  chariots,  K'ew  might  be  emploj^ed  as  gov- 
ernor, but  I  do  not  know  whether  he  is  perfectly  vir- 
tuous." 

4.  "What  do  you  say  of  Ch'ih?"  The  Master  re- 
pHed,  "  With  his  sash  girt  and  standing  in  a  court,  Ch'ih 
might  be  employed  to  converse  with  the  visitors  and 
guests,  but  I  do  not  know  whether  he  is  perfectly  vir- 
tuous." 


CONFUCIAN   ANALECTS.  29 

Vm.  1.  The  Master  said  to  Tsze-kung,  "  Which  do 
you  consider  superior,  yourself  or  Hwuy  ?  " 

2.  Tsze-kung  replied,  "  How  dare  I  compare  myself 
with  Hwuy  ?  Hwuy  hears  one  point  and  knows  all 
about  a  subject;  I  hear  one  point  and  know  a  second." 

3.  The  Master  said,  "  You  are  not  equal  to  him.  I 
grant  you,  you  are  not  equal  to  him." 

IX.  1.  Tsae  Yu  being  asleep  during  the  day  time, 
the  Master  said,  "  Rotten  wood  cannot  be  carved ;  a 
wall  of  dirty  earth  will  not  receive  the  trowel.  This 
Yu  ! — ^what  is  the  use  of  my  reproving  him  ?  " 

2.  The  Master  said,  "  At  first,  my  way  with  men  was 
to  hear  their  words,  and  give  them  credit  for  their  con- 
duct. Now  my  way  is  to  hear  their  words,  and  look  at 
their  conduct.  It  is  from  Yu  that  I  have  learned  to 
make  this  change." 

X.  The  Master  said,  '^  I  have  not  seen  a  firm  and 
unbending  man."  Some  one  replied,  "  There  is  Shin 
Ch'ang."  "Ch'ang,"  said  the  Master,  "is  under  the 
influence  of  his  passions ;  how  can  he  be  pronounced 
firm  and  unbending  ?  " 

XI.  Tsze-kung  said,  "  What  I  do  not  wish  men  to 
do  to  me,  I  also  wish  not  to  do  to  men."  The  Master 
said,  "  Tsze,  you  have  not  attained  to  that." 

XII.  Tsze-kung  said,  "  The  Master's  personal  dis- 
plays of  his  principles,  and  ordinary  descriptions  of 
them  may  be  heard.  His  discourses  about  man's  na- 
ture, and  the  way  of  Heaven,  cannot  be  heard." 

XIII.  When  Tsze-loo  heard  anything,  if  he  had  not 
yet  carried  it  into  practice,  he  was  only  afraid  lest  he 
should  hear  something  else. 

XIY.     Tsze-kung  asked  saying,  "  On  what  ground 

did  Kung-wan  get  that  title  of  wan  ? "     The  Master 

said,  "He   was  of  an  active  nature  and  yet  fond  of 

learning,  and  he  was  not  ashamed  to  ask  and  learn  of 

3 


30  CHINESE   CLASSICS. 

his  inferiors ! — On  these  grounds  he  has  been  styled 

WAN." 

XY.  The  Master  said  of  Tsze-ch'an  that  he  had  four 
of  the  characteristics  of  a  superior  man : — in  his  con- 
duct of  himself,  he  was  humble ;  in  serving  his  supe- 
riors, he  was  respectful ;  in  nourishing  the  people,  he 
was  kind ;  in  ordering  the  people,  he  was  just." 

XYI  The  Master  said,  "  Gan  Fing  knew  well  how 
to  maintain  friendly  intercourse.  The  acquaintance 
might  be  long,  but  he  showed  the  same  respect  as  at 
firstr 

XVn.  The  Master  said,  "  Tsang  Wan  kept  a  large 
tortoise  in  a  house,  on  the  capitals  of  the  pillars  of  which 
he  had  hills  made,  with  representations  of  duckweed  on 
the  small  pillars  above  the  beams  supporting  the  rafters. 
Of  what  sort  was  his  wisdom  ?  " 

XYIII.  1.  Tsze-chang  asked,  saying,  "  The  minister 
Tsze-wan,  thrice  took  office,  and  manifested  no  joy  in 
his  countenance.  Thrice  he  retired  from  office,  and 
manifested  no  displeasure.  He  made  it  a  point  to 
inform  the  new  minister  of  the  way  in  which  he  had 
conducted  the  government ; — ^what  do  you  say  of  him  ?" 
The  Master  replied,  "He  was  loyal."  "Was  he  per- 
fectly virtuous ? "  "I  do  not  know.  How  can  he  be 
pronounced  perfectly  virtuous  ?  " 

1.  Tsze-chang  proceeded,  "When  the  officer  Ts^uy  kill- 
ed the  prince  of  Ts'e,  Ch'in  Wan,  though  he  was  the 
owner  of  forty  horses,  abandoned  them  and  left  the 
country.  Coming  to  another  state,  he  said, '  They  are 
here  like  our  great  officer,  Ts'uy,'  and  left  it.  He  came 
to  a  second  state,  and  with  the  same  observation  left  it 
also  ; — what  do  you  say  of  him  ?  "  The  Master  replied, 
" He  was  pure."  "  Was  he  perfectly  virtuous  ? "  "I 
do  not  know.  How  can  he  be  pronounced  perfectly 
virtuous  ?  " 

XIX.     Ke   Wan  thought   thrice,   and   then   acted. 


CONFUCIAN   ANALECTS.  31 

When  the  Master  was  informed  of  it,  he  said,  "  Twice 
may  do." 

XX.  The  Master  said,  "  When  good  order  prevailed 
in  his  country,  Ning  Woo  acted  the  part  of  a  wise  man. 
When  his  country  was  in  disorder,  he  acted  the  part  of 
a  stupid  man.  Others  may  equal  his  wisdom,  but  they 
cannot  equal  his  stupidity." 

XXL  When  the  Master  was  in  Ch^in,  he  said,  "  Let 
me  return  !  Let  me  return !  The  little  children  of  my 
school  are  ambitious  and  too  hasty.  They  are  accom- 
plished and  complete  so  far,  but  they  do  not  know  how 
to  restrict  and  shape  themselves." 

XXII.  The  Master  said,  "Pih-e  and  Shuh-ts^e  did 
not  keep  the  former  wickednesses  of  men  in  mind,  and 
hence  the  resentments  directed  towards  them  were  few." 

XXIIL  The  Master  said,  "  Who  says  of  Wei-shang 
Kaou  that  he  is  upright  ?  One  begged  some  vinegar 
of  him,  and  he  begged  it  of  -a  neighbour  and  gave  it 
him." 

XXiy.  The  Master  said,  "  Fine  words,  an  insinuat- 
ing appearance,  and  excessive  respect ; — Tso-k^ew  Ming 
was  ashamed  of  them.  I  also  am  ashamed  of  them. 
To  conceal  resentment  against  a  person,  and  appear 
friendly  with  him; — Tso-k^ew  Ming  was  ashamed  of 
such  conduct.     I  also  am  ashamed  of  it." 

XXV.  1.  Yen  Yuen  and  Ke  Loo  being  by  his  side, 
the  Master  said  to  them,  "  Come,  let  each  of  you  tell 
his  wishes." 

2.  Tsze-loo  said,  "  I  should  like,  having  chariots  and 
horses,  and  light  fur  dresses,  to  share  them  with  my 
friends,  and  though  they  should  spoil  them,  I  would  not 
be  displeased. 

3.  Yen  Yuen  said,  "  I  should  like  not  to  boast  of  my 
excellence,  nor  to  make  a  display  of  my  meritorious 
deeds." 

4.  Tsze-loo  then  said, ''  I  should  like,  sir,  to  hear  your 


32  CHINESE   CLASSICS. 

wishes."  The  Master  said,  "  They  are,  in  regard  to  the 
aged,  to  give  them  rest ;  in  regard  to  friends,  to  show 
them  sincerity ;  in  regard  to  the  young,  to  treat  them 
tenderly." 

XXVI.  The  Master  said,  "  It  is  all  over !  I  have  not 
yet  seen  one  who  could  perceive  his  faults,  and  inwardly 
accuse  himself" 

XXVII.  The  Master  said,  "  In  a  hamlet  of  ten  fam- 
ilies, there  may  be  found  one  honourable  and  sincere  as 
I  am,  but  not  so  fond  of  learning." 


BOOK  YI.    YUNG  YAY. 


Chapter  I.  1.  The  Master  said,  "  There  is  Yung ! — 
He  might  occupy  the  place  of  a  prince." 

2.  Chung-kung  asked  about  Tsze-sang  Pih-tsze.  The 
Master  said,  "He  may  pass.  He  does  not  mind  small 
matters." 

3.  Chung-kung  said,  "  If  a  man  cherish  in  himself  a 
reverential  feeling  of  the  necessity  of  attention  to  busi- 
ness, though  he  may  be  easy  in  small  matters,  in  his 
government  of  the  people,  that  may  be  allowed.  But 
if  he  cherish  in  himself  that  easy  feeling,  and  also 
carry  it  out  in  his  practice,  is  not  such  an  easy  mode  of 
procedure  excessive  ?" 

4.  The  Master  said,  "  Yung's  words  are  right." 

n.  The  duke  Gae  asked  which  of  the  disciples 
loved  to  learn.  Confucius  replied  to  him,  "  There  was 
Yen  Hwuy ;  he  loved  to  learn.     He  did  not  transfer  his 


.CONFUCIAN   ANALECTS.  33 

anger;  he  did  not  repeat  a  fault.  Unfortunately,  his 
appointed  time  was  short  and  he  died ;  and  now  there 
is  not  such  another.  I  have  not  yet  heard  of  any  one 
who  loves  to  learn  as  he  did!' 

III.  1.  Tsze-hwa  being  employed  on  a  mission  to 
Ts'e,  the  disciple  Yen  requested  grain  for  his  mother. 
The  Master  said,  "  Give  her  a  foo."  Yen  requested 
more.  "  Give  her  an  yu"  said  the  Master  Yen  gave 
her  five  ping. 

2.  The  Master  said,  "  When  Ch^ih  was  proceeding  to 
Ts^e,  he  had  fat  horses  to  his  carriage,  and  wore  light 
furs.  I  have  heard  that  a  superior  man  helps  the  dis- 
tressed, but  does  not  add  to  the  wealth  of  the  rich." 

3.  Yuen  Sze  being  made  governor  of  his  town  by  the 
Master,  he  gave  him  nine  hundred  measures  of  grain, 
but  Sze  declined  them. 

4.  The  Master  said,  "Do  not  decline  them.  May 
you  not  give  them  away  in  the  neighborhoods,  hamlets, 
towns,  and  villages  ?" 

IV.  The  Master,  speaking  of  Chung-kung,  said,  "  If 
the  calf  of  a  brindled  cow  be  red  and  horned,  although 
man  may  not  wish  to  use  it,  would  the  spirits  of  the 
mountains  and  rivers  put  it  aside  ?" 

V.  The  Master  said, "  Such  was  Hwuy  that  for  three 
months  there  would  be  nothing  in  his  mind  contrary  to 
perfect  virtue.  The  others  may  attain  to  this  on  some 
days  or  in  some  months,  but  nothing  more." 

VI.  Ke  K^ang  asked,  "  Is  Chung-yew  fit  to  be  em- 
ployed as  an  officer  of  government  ?"  The  Master  said, 
"  Yew  is  a  man  of  decision  ;  what  difficulty  would  he 
find  in  being  an  officer  of  government  ?"  K'ang  asked, 
"  Is  Tsze  fit  to  be  employed  as  an  officer  of  govern- 
ment?" and  was  answered,  "Tsze  is  a  man  of  intelli- 
gence ;  what  difficulty  would  he  find  in  being  an  officer 
of  government?"  And  to  the  same  question  about 
K^ew  the  Master  gave  the  same  reply,  saying,  "  K^ew  is 
a  man  of  various  ability." 


34  CHINESE   CLASSICS. 

Vn.  The  chief  of  the  Ke  family  sent  to  ask  Min 
Tsze-k'een  to  be  governor  of  Pe.  Min  Tsze-k^een  said, 
"  Decline  the  offer  for  me  politely.  If  any  one  come 
again  to  me  with  a  second  invitation,  I  shall  be  obliged 
to  go  and  live  on  the  banks  of  the  Wan." 

YIII.  Pih-new  being  sick,  the  Master  went  to  ask 
for  him.  He  took  ho]d  of  his  hand  through  the  win- 
dow, and  said,  "  It  is  killing  him.  It  is  the  appoint- 
ment of  Heaven,  alas  !  That  such  a  man  should  have 
such  a  sickness !  That  such  a  man  should  have  such  a 
sickness  !  " 

IX.  The  Master  said,  "  Admirable  indeed  was  the 
virtue  of  Hwuy !  With  a  single  bamboo  dish  of  rice,  a 
single  gourd  dish  of  drink,  and  living  in  his  mean  nar- 
row lane,  while  others  could  not  have  endured  the  dis- 
tress, he  did  not  allow  his  joy  to  be  affected  by  it. 
Admirable  indeed  was  the  virtue  of  Hwuy !" 

X.  Yen  K^ew  said,  "  It  is  not  that  I  do  not  delight 
in  your  doctrines,  but  my  strength  is  insufficient."  The 
Master  said,  "  Those  whose  strength  is  insufficient  give 
over  in  the  middle  of  the  way,  but  now  you  limit  your- 
self" 

XL  The  Master  said  to  Tsze-hea,  "Do  you  be  a 
scholar  after  the  style  of  the  superior  man,  and  not 
after  that  of  the  mean  man." 

XII.  Tsze-yew  being  governor  of  Woo-shing,  the 
Master  said  to  him,  "  Have  you  got  good  men  there  T' 
He  answered,  "  There  is  Tan-t^ae  Mee-ming,  who  never 
in  walking  takes  a  short  cut,  and  never  comes  to  my 
office,  excepting  on  public  business." 

XIII.  The  Master  said,  "Mang  Che-fan  does  not 
boast  of  his  merit.  Being  in  the  rear  on  an  occasion 
of  flight,  when  they  were  about  to  enter  the  gate,  he 
whipt  up  his  horse  saying, '  It  is  not  that  I  dare  to  be 
last.     My  horse  would  not  advance.' " 

XIV.  The   Master   said,  "Without   the   specious 


CONFUCIAN   ANALECTS.  35 

speech  of  the  litanist  T^o,  and  the  beauty  of  the  prince 
Chaou  of  Sung,  it  is  difficult  to  escape  in  the  present 
age." 

XV.  The  Master  said,  "  Who  can  go  out  but  by  the 
door  ?  How  is  it  that  men  will  not  walk  according  to 
these  ways  ?" 

XYI.  The  Master  said,  "  Where  the  solid  qualities 
are  in  excess  of  accomplishments,  we  have  rusticity ; 
where  the  accomplishments  are  in  excess  of  the  solid 
qualities,  we  have  the  manners  of  a  clerk.  When  the 
accomplishments  and  solid  qualities  are  equally  blended, 
we  then  have  the  man  of  complete  virtue." 

XYII.  The  Master  said,  "  Man  is  born  for  upright- 
ness. If  a  man  lose  his  uprightness,  and  yet  live,  his 
escape /rom  death  is  the  effect  of  mere  good  fortune." 

XVIII.  The  Master  said,  "  They  who  know  the  truth 
are  not  equal  to  those  who  love  it,  and  they  who  love 
it  are  not  equal  to  those  who  find  pleasure  in  it." 

XIX.  The  Master  said,  "  To  those  whose  talents  are 
above  mediocrity,  the  highest  subjects  may  be  an- 
nounced. To  those  Avho  are  below  mediocrity,  the 
highest  subjects  may  not  be  announced." 

XX.  Fan  Ch^e  asked  what  constituted  wisdom.  The 
Master  said, "  To  give  one's-self  earnestly  to  the  duties 
due  to  men,  and,  while  respecting  spiritual  beings,  to 
keep  aloof  from  them,  may  be  called  wisdom."  He 
asked  about  perfect  virtue.  The  Master  said,  "The 
man  of  virtue  makes  the  difficulty  to  he  overcome  his 
first  business,  and  success  only  a  subsequent  considera- 
tion;— this  may  be  called  perfect  virtue." 

XXI.  The  Master  said,  "  The  wise  find  pleasure  in 
water ;  the  virtuous  find  pleasure  in  hills.  The  wise 
are  active ;  the  virtuous  are  tranquil.  The  wise  are 
joyful,  the  virtuous  are  long-lived." 

XXII.  The  Master  said,  "  Ts'e,  by  one  change, 
would  come  to  the  state  of  Loo.     Loo,  by  one  change, 


36  CHINESE   CLASSICS. 

would  come  to  a  state  where  true  principles  predomi- 
nated." 

XXm.  The  Master  said,  "  A  cornered  vessel  with- 
out corners. — A  strange  cornered  vessel !  A  strange 
cornered  vessel !" 

XXIY.  Tsae  Go  asked,  saying,  "  A  benevolent  man, 
though  it  be  told  him, — '  There  is  a  man  in  the  well,' 
will  go  in  after  him  I  suppose."  Confucius  said, "  Why 
should  he  do  so  ?  A  superior  man  may  be  made  to  go 
to  the  welly  but  he  cannot  be  made  to  go  down  into  it. 
He  may  be  imposed  upon,  but  he  cannot  be  befooled." 

XXV.  The  Master  said, "  The  superior  man,  exten- 
sively studying  all  learning,  and  keeping  himself  under 
the  restraint  of  the  rules  of  propriety,  may  thus  like- 
wise not  overstep  what  is  right." 

XXYI.  The  Master  having  visited  Nan-tsze,  Tsze- 
loo  was  displeased,  on  which  the  Master  swore,  saying, 
"  Wherein  I  have  done  improperly,  may  Heaven  reject 
me  !  may  Heaven  reject  me ! " 

XXVn.  The  Master  said,  "Perfect  is  the  virtue 
which  is  according  to  the  Constant  Mean !  Rare  for  a 
long  time  has  been  its  practice  among  the  people." 

XXVni.  1.  Tsze-kung  said, "  Suppose  the  case  of  a 
inan  extensively  conferring  benefits  on  the  people,  and 
able  to  assist  all,  what  would  you  say  of  him  ?  Might 
he  be  called  perfectly  virtuous?"  The  Master  said 
"  Why  speak  only  of  virtue  in  connection  with  him ! 
Must  he  not  have  the  qualities  of  a  sage  ?  Even  Yaou 
and  Shun  were  still  solicitous  about  this. 

2.  "  Now  the  man  of  perfect  virtue,  wishing  to  be  es- 
tablished himself,  seeks  also  to  establish  others  ;  wish- 
ing to  be  enlarged  himself,  he  seeks  also  to  enlarge 
others. 

3.  "  To  be. able  to  judge  of  others  by  what  is  nigh 
in  ourselves  ; — this  may  be  called  the  art  of  virtue." 


CONFUCIAN   ANALECTS.  87 


BOOK  VII    SHUH  UKH. 

Chapter  I.  The  Master  said,  "  A  transmitter  and  not 
a  maker,  believing  in  and  loving  the  ancients,  I  venture 
to  compare  myself  with  our  old  P^ang." 

II.  The  Master  said,  "  The  silent  treasuring  up  of 
knowledge  ;  learning  without  satiety ;  and  instructing 
others  without  being  wearied: — what  one  of  these 
things  belongs  to  me  ?  " 

III.  The  Master  said, "  The  leaving  virtue  without 
proper  cultivation  ;  the  not  thoroughly  discussing  what 
is  learned ;  not  being  able  to  move  towards  righteous- 
ness of  which  a  knowledge  is  gained ;  and  not  being 
able  to  change  what  is  not  good  :— rthese  are  the  things 
which  occasion  me  solicitude." 

IV.  When  the  Master  was  unoccupied  with  busi- 
ness, his  manner  was  easy,  and  he  looked  pleased. 

V.  The  Master  said,  "  Extreme  is  my  decay.  For  a 
long  time,  I  have  not  dreamed,  as  I  was  wont  to  do, 
that  I  saw  the  duke  of  Chow." 

VI.  1.  The  Master  said,  "  Let  the  will  be  set  on  the 
path  of  duty. 

2.  "  Let  every  attainment  in  what  is  good  be  firmly 
grasped. 

3.  "  Let  perfect  virtue  be  accorded  with. 

4.  "Let  relaxation  and  enjoyment  be  found  in  the 
polite  arts." 

VII.  The  Master  said,  "  From  the  man  bringing  his 
bundle  of  dried  flesh /or  my  teaching  upwards,  I  have 
never  refused  instruction  to  any  one." 

VIII.  The  Master  said,  "  I  do  not  open  up  the  truth 
to  one  who  is  not  eager  to  get  knowledge,  nor  help  out 

4 


38  CHINESE    CLASSICS. 

any  one  who  is  not  anxious  to  explain  himself.  Wlien 
I  have  presented  one  corner  of  a  subject  to  any  one, 
and  he  cannot  from  it  learn  the  other  three,  I  do  not 
repeat  my  lesson." 

IX.  1.  When  the  Master  was  eating  by  the  side  of 
a  mourner,  he  never  ate  to  the  full. 

2.  He  did  not  sing  on  the  same  day  in  which  he  had 
been  weeping. 

X.  1.  The  Master  said  to  Yen  Yuen,  "  When  called 
to  office  to  undertake  its  duties ;  when  not  so  called,  to 
lie  retired  ; — it  is  only  I  and  you  who  have  attained  to 
this." 

2.  Tsze-loo  said,  "  If  you  had  the  conduct  of  the  ar- 
mies of  a  great  state,  whom  would  you  have  to  act  with 
you?" 

3.  The  Master  said,  "  I  would  not  have  him  to  act 
with  me,  who  will  unarmed  attack  a  tiger,  or  cross  a 
river  without  a  boat,  dying  without  any  regret.  My 
associate  must  be  the  man  who  proceeds  to  action  full 
of  solicitude,  who  is  fond  of  adjusting  his  plans,  and 
then  carries  them  into  execution." 

XI.  The  Master  said,  "  If  the  search  for  riches  is 
sure  to  be  successful,  though  I  should  become  a  groom 
with  whip  in  hand  to  get  them,  I  will  do  so.  As  the 
search  may  not  be  successful,  I  will  follow  after  that 
which  I  love." 

XII.  The  things  in  reference  to  which  the  Master 
exercised  the  greatest  caution  were — fasting,  war,  and 
sickness. 

XIII.  When  the  Master  was  in  Ts'e,  he  heard  the 
Shaou,  and  for  three  months  did  not  know  the  taste  of 
flesh.  "  I  did  not  think,"  he  said,  "  that  music  could 
have  been  made  so  excellent  as  this." 

XIV.  1.  Yen  Yew  said,  "  Is  our  Master  for  the 
prince  of  Wei?"  Tsze-kung  said,  "Oh!  I  will  ask 
him." 


CONFUCIAN   ANALECTS.  39 

2.  He  went  in  accordingly,  and  said,  "  What  sort  of 
men  were  Pih-e  and  Shuh-ts'e  ?  "  "They  were  ancient 
worthies,"  said  the  Master.  "  Did  they  have  any  re- 
pinings  because  of  their  course  ?"  The  Master  again 
rephed,  "'  They  sought  to  act  virtuously,  and  they  did 
so ;  and  what  was  there  for  them  to  repine  about  ?  "  On 
this,  Tsze-kung  went  out  and  said,  "  Our  Master  is  not 
for  him." 

XV.  The  Master  said,  "  With  coarse  rice  to  eat,  with 
water  to  drink,  and  my  bended  arm  for  a  pillow ; — I 
have  still  joy  in  the  midst  of  these  things.  Riches  and 
honours  acquired  by  unrighteousness  are  to  me  as  a 
floating  cloud." 

XYI.  The  Master  said,  "  If  some  years  were  added 
to  my  life,  I  would  give  fifty  to  the  study  of  the  YiH, 
and  then  I  might  come  to  be  without  great  faults." 

XYII.  The  Master's  frequent  themes  of  discourse 
were — the  Odes,  the  History,  and  the  maintenance  of 
the  Rules  of  propriety.  On  all  these  he  frequently  dis- 
coursed. 

XVm.  1.  The  duke  of  She  asked  Tsze-loo  about 
Confucius,  and  Tsze-loo  did  not  answer  him. 

2.  The  Master  said,  "  Why  did  you  not  say  to  him, — 
He  is  simply  a  man,  who  in  his  eager  pursuit  of  knowl- 
edge forgets  his  food,  who  in  the  joy  of  its  attainment 
forgets  his  sorrows,  and  who  does  not  perceive  that  old 
age  is  coming  on  ?  " 

XIX.  The  Master  said,  "  I  am  not  one  who  was  born 
in  the  possession  of  knowledge ;  I  am  one  who  is  fond 
of  antiquity,  and  earnest  in  seeking  it  there" 

XX.  The  subjects  on  which  the  Master  did  not  talk, 
were — extraordinary  things,  feats  of  strength,  disorder, 
and  spiritual  beings. 

XXI.  The  Master  said,  "  When  I  walk  along  with 
two  others,  they  may  serve  me  as  my  teachers.  I  will 
select  their  good  qualities  and  follow  them,  their  bad 
qualities  and  avoid  them." 


40  CHINESE   CLASSICS. 

XXn.  The  Master  said,  "  Heaven  produced  the  vir- 
tue that  is  in  me.  Hwan  T^uy — what  can  he  do  to 
me?" 

XXIII.  The  Master  said,  "  Do  you  think,  my  disci- 
ples, that  I  have  any  concealments  ?  I  conceal  nothing 
from  you.  There  is  nothing  which  I  do  that  is  not 
shown  to  you,  my  disciples ; — that  is  my  way." 

XXIV.  There  were  four  things  which  the  Master 
taught, — letters,  ethics,  devotion  of  soul,  and  truthful- 
ness. 

XXV.  1.  The  Master  said,  "  A  sage  it  is  not  mine  to 
see  ;  could  I  see  a  man  of  real  talent  and  virtue,  that 
would  satisfy  me." 

2.  The  Master  said,  "  A  good  man  it  is  not  mine  to 
see ;  could  I  see  a  man  possessed  of  constancy,  that 
would  satisfy  me. 

3.  "  Having  not  and  yet  affecting  to  have,  empty  and 
yet  affecting  to  be  full,  straightened  and  yet  affecting 
to  be  at  ease: — it  is  difficult  with  such  characteristics  to 
have  constancy." 

XXVI.  The  Master  angled, — but  did  not  use  a  net. 
He  shot, — but  not  at  birds  perching. 

XXVII.  The  Master  said,  "  There  may  be  those 
who  act  without  knowing  why.  I  do  not  do  so.  Hear- 
ing much  and  selecting  what  is  good  and  following  it, 
seeing  much  and  keeping  it  in  memory ;  this  is  the 
second  style  of  knowledge." 

XXVIII.  1.  It  was  difficult  to  talk  with  people  of 
Hoo-heang,  and  a  lad  of  that  place  having  had  an  in- 
terview with  the  Master,  the  disciples  doubted. 

2.  The  Master  said,  "  I  admit  people's  approach  to 
me  without  committing  myself  as  to  what  they  may  do 
when  they  have  retired.  Why  must  one  be  so  severe  ? 
If  a  man  purify  himself  to  wait  upon  me,  I  receive  him 
so  purified,  without  guaranteeing  his  past  conduct." 

XXIX.  The  Master  said, "  Is  virtue  a  thing  remote  ? 
I  wish  to  be  virtuous,  and  lo  !    virtue  is  at  hand." 


CONFUCIAN  ANALECTS.  41 

XXX.  1.  The  minister  of  crime  of  Ch^in  asked 
whether  the  duke  Ch^aou  knew  propriety,  and  Confucius 
said, ''  He  knew  propriety." 

2.  Confucius  having  retired,  the  minister  bowed  to 
Woo-ma  K^e  to  come  forward,  and  said,  "  I  have  heard 
that  the  superior  man  is  not  a  partizan.  May  the  su- 
perior man  be  a  partizan  also  ?  The  prince  married  a 
daughter  of  the  house  of  Woo,  of  the  same  surname 
with  himself,  and  called  her, — '  The  elder  lady  Tsze  of 
Woo'.  If  the  prince  knew  propriety,  who  does  not 
know  it?" 

3.  Woo-ma  K^e  reported  these  remarks,  and  the  Mas- 
ter said,  "  I  am  fortunate  !  If  I  have  any  errors,  people 
are  sure  to  know  them." 

XXXI.  When  the  Master  was  in  company  with  a 
person  who  was  singing,  if  he  sang  well,  he  would  make 
him  repeat  the  song,  while  he  accompanied  it  with  his 
own  voice. 

XXXII.  The  Master  said,  "  In  letters  I  am  perhaps 
equal  to  other  men,  but  the  character  of  the  superior 
man,  carrying  out  in  his  conduct  what  he  professes,  is 
what  I  have  not  yet  attained  to." 

XXXIII.  The  Master  said,  "  The  sage  and  the  man 
of  perfect  virtue ; — how  dare  I  rank  myself  with  them  ? 
It  may  simply  be  said  of  me,  that  I  strive  to  become 
such  without  satiety,  and  teach  others  without  weari- 
ness." Kung-se  Hwa  said,  "  This  is  just  what  we,  the 
disciples,  cannot  imitate  you  in." 

XXXIY.  The  Master  being  very  sick,  Tsze-loo 
asked  leave  to  pray  for  him.  He  said,  "  May  such  a 
thing  be  done?"  Tsze-loo  replied,  "It  may.  In  the 
Prayers  it  is  said,  ^  Prayer  has  been  made  to  the  spirits 
of  the  upper  and  lower  worlds.'"  The  Master  said, "  My 
praying  has  been  for  a  long  time." 

XXXY.  The  Master  said,  "  Extravagance  leads  to 
insubordination,  and  parsimony  to  meanness.  It  is  bet- 
ter to  be  mean  than  to  be  insubordinate." 


42  CHINESE   CLASSICS. 

XXXYI.  The  Master  said,  "  The  superior  man  is 
satisfied  and  composed  ;  the  mean  man  is  always  full  of 
distress." 

XXXVIl.  Tue  Master  was  mild,  and  yet  dignified ; 
majestic,  and  yet  not  fierce ;  respectful,  and  yet  easy. 


BOOK  YWl.    T^AE-PIH. 


Chapter  I.  The  Master  said,  "  T^ae-pih  may  be  said 
to  have  reached  the  highest  point  of  virtuous  action. 
Thrice  he  declined  the  empire,  and  the  people  iii  igno- 
rance of  his  motives  could  not  express  their  approba- 
tion of  his  conduct." 

II.  1.  The  Master  said,  "  Respectfulness,  without 
the  rules  of  propriety,  becomes  laborious  bustle ;  care- 
fulness, without  the  rules  of  propriety,  becomes  timidity; 
boldness,  without  the  rules  of  propriety,  becomes  in- 
subordination ;  straightforwardness,  without  the  rules  of 
propriety,  becomes  rudeness. 

2.  "  When  those  who  are  in  high  stations  perform 
well  all  their  duties  to  their  relations,  the  people  are 
aroused  to  virtue.  When  old  friends  are  not  neglected 
by  them,  the  people  are  preserved  from  meanness." 

III.  The  philosopher  Tsang  being  sick,  he  called  to 
him  the  disciples  of  his  school,  and  said,  "  Uncover  my 
feet,  uncover  my  hands.  It  is  said  in  the  Book  of 
Poetry,  ^  We  should  be  apprehensive  and  cautious,  as  if 
on  the  brink  of  a  deep  gulf,  as  if  treading  on  thin  ice,' 
and  so  have  I  been.     Now  and  hereafter,  I  know  my  es- 


CONFUCIAN  ANALECTS.  ^3 

cape  from  all  injury  to  ray  person,  0  ye,  my  little 
children." 

IV.  1.  The  philosopher  Tsang  being  sick,  Mang 
King  went  to  ask  how  he  was. 

2.  Tsang  said  to  him,  "  When  a  bird  is  about  to  die, 
its  notes  are  mournful ;  when  a  man  is  about  to  die,  his 
words  are  good. 

3.  "  There  are  three  principles  of  conduct  which  the 
man  of  high  rank  should  consider  specially  important : 
— that  in  his  deportment  and  manner  he  keep  from 
violence  and  heedlessness ;  that  in  regulating  his  coun- 
tenance he  keep  near  to  sincerity;  and  that  in  his 
words  and  tones  he  keep  far  from  lowness  and  impro- 
priety. As  to  such  matters  as  attending  to  the  sacri- 
ficial vessels,  there  are  the  proper  ofl&cers  for  them." 

Y.  The  philosopher  Tsang  said,  *^  Gifted  with  ability, 
and  yet  putting  questions  to  those  who  were  not  so ;  pos- 
sessed of  much,  and  yet  putting  questions  to  those 
possessed  of  little  ;  having,  as  though  he  had  not ;  full, 
and  yet  counting  himself  as  empty  ;  offended  against, 
and  yet  entering  into  no  altercation: — formerly  I  had 
a  friend  who  pursued  this  style  of  conduct." 

VI.  The  philosopher  Tsang  said,  "  Suppose  that 
there  is  an  individual  who  can  be  entrusted  with  the 
charge  of  a  young  orphan  prmce,  and  can  be  commis- 
sioned with  authority  over  a  state  of  a  hundred  Ze,  and 
whom  no  emergency  however  great  can  drive  from  his 
principles ; — is  such  a  man  a  superior  man  ?  He  is  a  su- 
perior man  indeed." 

VII.  1.  The  philosopher  Tsang  said,  "  The  scholar 
may  not  be  without  breadth  of  mind  and  vigorous  en- 
durance.    His  burden  is  heavy  and  his  course  is  long. 

2.  "  Perfect  virtue  is  the  burden  which  he  considers 
it  is  his  to  sustain  ; — is  it  not  heavy  ?  Only  with  death 
does  his  course  stop  ; — is  it  not  long  ?  " 

VIII.  1.  The  Master  said,  "It  is  by  the  Odes  that 
the  mind  is  aroused. 


44  CHINESE   CLASSICS. 

2.  It  is  by  the  Rules  of  propriety  that  the  character 
is  established. 

3.  It  is  from  Music  that  the  finish  is  received." 

IX.  The  Master  said,  "  The  people  may  be  made  to 
follow  a  path  of  action,  but  they  may  not  be  made  to 
understand  it." 

X.  The  Master  said,  ^^  the  man  who  is  fond  of  daring 
and  is  dissatisfied  with  poverty,  will  proceed  to  insub- 
ordination. So  will  the  man  who  is  not  virtuous,  when 
you  carry  your  dislike  of  him  to  an  extreme." 

XI.  The  Master  said,  "  Though  a  man  have  abilities 
as  admirable  as  those  of  the  duke  of  Chow,  yet  if  he 
be  proud  and  niggardly,  those  other  things  are  really 
not  worth  being  looked  at." 

XII.  The  Master  said,  "  It  is  not  easy  to  find  a  man 
who  has  learned  for  three  years  without  coming  to  be 
good." 

Xin.  1.  The  Master  said,  "With  sincere  faith  he 
unites  the  love  of  learning ;  holding  firm  to  death,  he  is 
perfecting  the  excellence  of  his  course. 

2.  "  Such  an  one  will  not  enter  a  tottering  state,  nor 
dwell  in  a  disorganized  one.  When  right  principles 
of  government  prevail  in  the  empire,  he  will  show  him- 
self; when  they  are  prostrated,  he  will  keep  concealed. 

3.  "  When  a  country  is  well  governed,  poverty  and 
a  mean  condition  are  things  to  be  ashamed  of  When 
a  country  is  ill  governed,  riches  and  honour  are  things 
to  be  ashamed  of  " 

XIV.  The  Master  said,  "  He  who  is  not  in  any  par- 
ticular office,  has  nothing  to  do  with  plans  for  the  ad- 
ministration of  its  duties." 

XV.  The  Master  said,  "When  the  music-master, 
Che,  first  entered  on  his  office,  the  finish  with  the  Kwan 
Ts'eu  was  magnificent ; — how  it  filled  the  ears  ! " 

Xyi.  The  Master  said,  "  Ardent  and  yet  not  upright ; 
stupid  and  yet  not  attentive  ;  simple  and  yet  not  sin- 
cere :-— such  persons  I  do  not  understand." 


CONFUCIAN   ANALECTS.  45 

XVII.  The  Master  said,  "Learn  as  if  you  could  not 
reach  your  object,  and  were  always  fearing  also  lest 
you  should  lose  it." 

XVIII.  The  Master  said,  "How  haajestic  was  the 
manner  in  which  Shun  and  Yu  held  possession  of  the 
empire,  as  if  it  were  nothing  to  them ! " 

XIX.  1.  The  Master  said,  "Great  indeed  was  Yaou 
as  a  sovereign !  How  majestic  was  he !  It  is  only  Heaven 
that  is  grand,  and  only  Yaou  corresponded  to  it.  How 
vast  was  his  virtue !  The  people  could  find  no  name 
for  it. 

2.  "  How  majestic  was  he  in  the  works  which  he  ac- 
complished ?  How  glorious  in  the  elegant  regulations 
which  he  instituted ! " 

XX.  1.  Shun  had  five  ministers,  and  the  empire 
was  well  governed. 

2.  King  Woo  said,  "  I  have  ten  able  ministers." 

3.  Confucius  said,  "  Is  not  the  saying  that  talents  are 
difficult  to  find,  true  ?  Only  when  the  dynasties  of 
T'ang  and  Yu  met,  were  they  more  abundant  than  in 
this  of  Chow,  yet  there  was  a  woman  among  them. 
The  able  ministers  were  no  more  than  nine  men." 

4.  "  King  Wan  possessed  two  of  the  three  parts  of 
the  empire,  and  with  those  he  served  the  dynasty  of  Yin. 
The  virtue  of  the  house  of  Chow  may  be  said  to  have 
reached  the  highest  point  indeed." 

XXI.  The  Master  said, "  I  can  find  no  flaw  in  the 
character  of  Yu.  He  used  himself  coarse  food  and 
drink,  but  displayed  the  utmost  filial  piety  towards  the 
spirits.  His  ordinary  garments  were  poor  but  he  dis- 
played the  utmost  elegance  in  his  sacrificial  cap  and 
apron.  He  lived  in  a  low  mean  house,  but  expended 
all  his  strength  on  the  ditches  and  water-channels.  I 
can  find  nothing  like  a  flaw  in  Yu." 


46  CHINESE   CLASSICS. 


BOOK  IX.    TSZE  HAN. 

Chapter  I.  The  subjects  of  which  the  Master  sel- 
dom spoke  were — profitableness,  and  also  the  appoint- 
ments of  Heaven^  and  perfect  virtue. 

II.  1.  A  man  of  the  village  of  Tarheang  said, 
"  Great  indeed  is  the  philosopher  K^ung !  His  learning 
is  extensive,  and  yet  he  does  not  render  his  name  fa- 
mous by  ^ny  particular  thing." 

2.  The  Master  heard  the  observation,  and  said  to  his 
disciple's,  "  What  shall  I  practice  ?  Shall  I  practice  char- 
ioteering, or  shall  I  practice  archery  ?  I  will  practice 
charioteering." 

III.  1.  The  Master  said, "  The  linen  cap  is  that  pre- 
scribed by  the  rules  of  ceremony,  but  now  a  silk  one  is 
worn.  It  is  economical,  and  I  follow  the  common  prac- 
tice. 

2.  "  The  rules  of  ceremony  prescribe  the  bowing  be- 
low the  hall,  but  now  the  practice  is  to  bow  only  after 
ascending  it.  That  is  arrogant.  I  continue  to  bow  be- 
low the  hall,  though  I  oppose  the  common  practice." 

IV.  There  were  four  things  from  which  the  Master 
was  entirely  free.  He  had  no  foregone  conclusions,  no 
arbitrary  predeterminations,  no  obstinacy,  and  no  ego- 
ism. 

Y.     1.  The  Master  was  put  in  fear  in  K^ang. 

2.  He  said,  "  After  the  death  of  king  Wan,  was  not 
the  cause  of  truth  lodged  here  in  me  f 

3.  "If  Heaven  had  wished  to  let  this  cause  of  truth 
perish,  then  I,  a  future  mortal,  should  not  have  got  such 
a  relation  to  that  cause.  While  Heaven  does  not  let 
the  cause  of  truth  perish,  what  can  the  people  of 
K^ang  do  to  me  ?  " 


CONFUCIAN   ANALECTS.  47 

VI.  1.  A  high  officer  asked  Tsze-kung  saying, "  May 
we  not  say  that  your  Master  is  a  sage  ?  How  various  is 
his  abihty ! " 

2.  Tsze  Kung  said,  "  Certainly  Heaven  has  endowed 
him  unhmitedly.  He  is  about  a  sage.  And,  moreover, 
his  abihty  is  various." 

3.  The  Master  heard  the  conversation  and  said, "  Does 
the  high  officer  know  me  ?  When  I  was  young,  my  con- 
dition was  low,  and  therefore  I  acquired  my  ability  in 
many  things,  but  they  were  mean  matters.  Must  the 
superior  man  have  such  variety  of  ability  ?  He  does 
not  need  variety  of  ability." 

4.  Laou  said,  "  The  Master  said,  ^  Having  no  official 
employment,  I  acquired  many  arts.'  " 

Vn.  "  The  Master  said, "  Am  I  indeed  possessed  of 
knowledge  ?  I  am  not  knowing.  But  if  a  mean  per- 
son who  appears  quite  empty-like,  ask  anything  of  me, 
I  set  it  forth  from  one  end  to  the  other,  and  exhaust  it." 

Vni.  The  Master  said,  "  The  fung  bird  does  not 
come ;  the  river  sends  forth  no  map : — it  is  all  over  with 
me." 

IX.  When  the  Master  saw  a  person  in  a  mourning 
dress,  or  any  one  with  the  cap  and  upper  and  lower 
garments  of  full  dress,  or  a  blind  person,  on  observing 
them  approaching,  though  they  were  younger  than 
himself,  he  would  rise  up,  and  if  he  had  to  pass  by 
them,  he  would  do  so  hastily. 

X.  1.  Yen  Yuen,  in  admiration  of  the  Master's 
doctrines  sighed  and  said, "  I  looked  up  to  them,  and 
they  seemed  to  become  more  high  ;  I  tried  to  penetrate 
them,  and  they  seemed  to  become  more  firm ;  I  looked 
at  them  before  me,  and  suddenly  they  seemed  to  be 
behind. 

2.  "  The  Master,  by  orderly  method,  skilfully  leads 
men  on.  He  enlarged  my  mind  with  learning,  and 
taught  me  the  restraints  of  propriety. 


48  CHINESE   CLASSICS. 

3.  "  When  I  wish  to  give  over  the  study  of  his  doc- 
trines, I  cannot  do  so,  and  having  exerted  all  my  ability, 
there  seems  something  to  stand  right  up  before  me ; 
but  though  I  wish  to  follow  and  lay  hold  of  it,  I  really 
find  no  way  to  do  so." 

XI.  1.  The  Master  being  very  ill,  Tsze-loo  wished 
the  disciples  to  act  as  ministers  to  him. 

2.  During  a  remission  of  his  illness,  he  said,  "Long 
has  the  conduct  of  Yew  been  deceitful !  By  pretending 
to  have  ministers  w^lien  I  have  them  not,  whom  should 
I  impose  upon  ?  Should  I  impose  upon  Heaven  ? 

3.  "  Moreover,  than  that  I  should  die  in  the  hands  of 
ministers,  is  it  not  better  that  I  should  die  in  the  hands 
of  you,  my  disciples  ?  And  though  I  may  not  get  a 
great  burial,  shall  I  die  upon  the  road  ?  " 

XII.  Tsze-kung  said, "  There  is  a  beautiful  gem  here. 
Should  I  lay  it  up  in  a  case  and  keep  it  ?  or  should  I 
seek  for  a  good  price  and  sell  it  ?  "  The  Master  said, "  Sell 
it !  Sell  it !  But  I  would  wait  till  the  price  was  offered." 

XIII.  1.  The  Master  was  wishing  to  go  and  live 
among  the  nine  wild  tribes  of  the  east. 

2.  Some  one  said,  "  They  are  rude.  How  can  you  do 
such  a  thing  ? "  The  Master  said,  "  If  a  superior  man 
dwelt  among  them,  what  rudeness  would  there  be  ?  " 

Xiy.  The  Master  said,  "I  returned  from  Wei  to 
Loo,  and  then  the  music  was  reformed,  and  the  pieces 
in  the  Imperial  songs  and  Praise  songs  found  all  their 
proper  place." 

XY.  The  Master  said,  "  Abroad,  to  serve  the  high 
ministers  and  officers ;  at  home,  to  serve  one's  father 
and  elder  brother  ;  in  all  duties  to  the  dead,  not  to  dare 
not  to  exert  one's-self ;  and  not  to  be  overcome  of  wine : 
— what  one  of  these  thmgs  do  I  attain  to  ?  " 

XYI.  The  Master  standing  by  a  stream,  said  It 
passes  on  just  like  this,  not  ceasing  day  or  night !  " 

XYII.  The  Master  said,  "  I  have  not  seen  one  who 
loves  virtue  as  he  loves  beauty." 


CONFUCIAN   ANALECTS.  49 

XVIII.  The  Master  said, "  The  prosecution  of  learn- 
ing may  be  compared  to  what  may  happen  in  raising  a 
mound.  If  there  want  but  one  basket  of  earth  to  com- 
plete the  work,  and  I  stop,  the  stopping  is  my  own 
work.  It  may  be  compared  to  throwing  down  the  earth 
on  the  level  ground.  Though  hut  one  basketful  is 
thrown  at  a  time,  the  advancing  with  it  is  my  own 
going  forward." 

XIX.  The  Master  said,  "  Never  flagging  when  I  set 
forth  anything  to  him ; — ah  !  that  Hwuy." 

XX.  The  Master  said  of  Yen  Yuen,  "  Alas  !  I  saw 
his  constant  advance.  I  never  saw  him  stop  in  his 
progress." 

XXI.  The  Master  said,  "  There  are  cases  in  which 
the  blade  springs,  but  the  plant  does  not  go  on  to  flow- 
er !  There  are  cases  where  it  flowers,  but  no  fruit  is 
subsequently  produced ! " 

XXII.  The  Master  said,  "  A  youth  is  to  be  regarded 
with  respect.  How  do  we  know  that  his  future  will 
not  be  equal  to  our  present  ?  If  he  reach  the  age  of 
forty  or  fifty,  and  has  not  made  himself  heard  of,  then 
indeed  he  will  not  be  worth  being  regarded  with  re- 
spect." 

XXni.  The  Master  said,  "  Can  men  refuse  to  assent 
to  the  words  of  strict  admonition  ?  But  it  is  reforming 
the  conduct  because  of  them  which  is  valuable.  Can 
men  refuse  to  be  pleased  with  words  of  gentle  advice  ? 
But  it  is  unfolding  their  aim  which  is  valuable.  If  a 
man  be  pleased  with  these  words,  but  does  not  unfold 
their  aim,  and  assents  to  those,  but  does  not  reform  his 
conduct,  I  can  really  do  nothing  with  him." 

XXIV.  The  Master  said,  "Hold  faithfulness  and  sin- 
cerity as  first  principles.  Have  no  friends  not  equal  to 
yourself  When  you  have  faults,  do  not  fear  to  aban- 
don them." 

XXV.  The  Master  said,  "  The  commander  of  the 


50  CHINESE   CLASSICS. 

forces  of  a  large  state  may  be  carried  off,  but  the  will 
of  even  a  common  man  cannot  be  taken  from  him." 

XXVI.  1.  The  Master  said,  "  Dressed  himself  in  a 
tattered  robe  quilted  with  hemp,  yet  standing  by  the 
side  of  men  dressed  in  furs,  and  not  ashamed  ; — ah !  it 
is  Yew  who  is  equal  to  this. 

2.  " '  He  dislikes  none,  he  courts  nothing ; — what  can 
he  do  but  what  is  good  ? '  " 

3.  Tsze-loo  kept  continually  repeating  these  words  of 
the  ode,  when  the  Master  said, "  Those  things  are  by  no 
means  sufficient  to  constitute  perfect  excellence." 

XXYII.  The  Master  said, "  When  the  year  becomes 
cold,  then  we  know  how  the  pine  and  the  cypress  are 
the  last  to  lose  their  leaves." 

XXVIII.  The  Master  said,  "  The  wise  are  free  from 
perplexities ;  the  virtuous  from  anxiety ;  and  the  bold 
from  fear." 

XXIX.  The  Master  said,  "There  are  some  with 
whom  we  may  study  in  common,  but  we  shall  find  them 
unable  to  go  along  with  us  to  principles.  Perhaps  we 
may  go  on  with  them  to  principles,  but  we  shall  find 
them  unable  to  get  established  in  those  along  with  us. 
Or  if  we  may  get  so  established  along  with  them,  we 
shall  find  them  unable  to  weigh  occurring  events  along 
with  us." 

XXX.  1.  How  the  flowers  of  the  aspen-plum  flutter 
and  turn !  Do  I  not  think  of  you  ?  But  your  house  is 
distant. 

2.  The  Master  said,  "  It  is  the  want  of  thought  about 
it.     How  is  it  distant  ?  " 


J 


CONFUCIAN  ANALECTS.  51 


I  BOOK  X.    HEANG  TANG. 

Chapter  I.  1.  Confucius^  in  his  village,  looked  sim- 
ple and  sincere,  and  as  if  he  were  not  able  to  speak. 

2.  When  he  was  in  the  prince's  ancestorial  temple, 
or  in  the  court,  he  spoke  minutely  on  every  point,  but 
cautiously. 

II.  1.  When  he  was  waiting  at  court,  in  speaking 
with  the  officers  of  the  lower  grade,  he  spake  freely, 
but  in  a  straightforward  manner ;  in  speaking  with  the 
officers  of  the  higher  grade,  he  did  so  blandly  but  pre- 
cisely. 

2.  When  the  prince  was  present,  his  manner  dis- 
played respectful  uneasiness;  it  was  grave,  but  self- 
possessed. 

III.  1.  When  the  prince  called  him  to  employ  him 
in  the  reception  of  a  visitor,  his  countenance  appeared 
to  change,  and  his  legs  to  bend  beneath  him. 

2.  He  inclined  himself  to  the  other  officers  among 
whom  he  stood,  moving  his  left  or  right  arm,  as  their 
position  required^  but  keeping  the  skirts  of  his  robe  be- 
fore and  behind  evenly  adjusted. 

3.  He  hastened  forward,  with  his  arms  like  the  wings 
of  a  bird. 

4.  When  the  guest  had  retired,  he  would  report  to 
the  prince,  "  The  visitor  is  not  turning  round  any 
more." 

ly.  1.  When  he  entered  the  palace  gate,  he  seemed 
to  bend  his  body,  as  if  it  were  not  sufficient  to  admit 
him. 

2.  When  he  was  standing,  he  did  not  occupy  the 
middle  of  the  gate-way ;  when  he  passed  in  or  out,  he 
did  not  tread  upon  the  threshold. 


52  CHINESE   CLASSICS. 

3.  When  he  was  passing  the  vacant  place  of  the 
prince,  his  countenance  appeared  to  change,  and  his  legs 
to  bend  under  him,  and  his  words  came  as  if  he  hardly 
had  breath  to  utter  them. 

4.  He  ascended  the  dais,  holding  up  his  robe  with 
both  his  hands,  and  his  body  bent;  holding  in  his 
breath  also,  as  if  he  dared  not  breathe. 

5.  When  he  came  oxxi  from  the  audience,  as  soon  as 
he  had  descended  one  step,  he  began  to  relax  his  coun- 
tenance, and  had  a  satisfied  look.  When  he  had  got  to 
the  bottom  of  the  steps,  he  advanced  rapidly  to  his 
place,  with  his  arms  like  wings,  and  on  occupying  it, 
his  manner  still  showed  respectful  uneasiness. 

Y.  1.  When  he  was  carrying  the  sceptre  of  his 
prince,  he  seemed  to  bend  his  body,  as  if  he  were  not 
able  to  bear  its  weight.  He  did  not  hold  it  higher  than 
the  position  of  the  hands  in  making  a  bow,  nor  lower 
than  their  position  in  giving  anything  to  another.  His 
countenance  seemed  to  change,  and  look  apprehensive, 
and  he  dragged  his  feet  along  as  if  they  were  held  by 
something  to  the  ground. 

2.  In  presenting  the  presents  with  which  he  was 
charged,  he  wore  a  placid  appearance. 

3.  At  his  private  audience,  he  looked  highly  pleased. 
YI.     1.  The  superior  man  did  not  use  a  deep  purple, 

or  a  puce  color,  in  the  ornaments  of  his  dress. 

2.  Even  in  his  undress,  he  did  not  wear  anything  of 
a  red  or  reddish  color. 

3.  In  warm  weather,  he  had  a  single  garment  either 
of  coarse  or  fine  texture,  but  he  wore  it  displayed  over 
an  inner  garment. 

4.  Over  lamb's  fur  he  wore  a  garment  of  black  ;  over 
fawn's  fur  one  of  white;  and  over  fox's  fur  one  of 
yellow. 

5.  The  fur  robe  of  his  undress  was  long,  with  the 
right  sleeve  short. 


CONFUCIAN   ANALECTS.  53 

6.  He  required  his  sleeping  dress  to  be  half  as  long 
again  as  his  body. 

7.  When  staying  at  home,  he  used  thick  furs  of  the 
fox  or  the  badger. 

8.  When  he  put  oif  mourning,  he  wore  all  the  ap- 
pendages of  the  girdle. 

9.  His  under-garment,  except  when  it  was  required 
to  be  of  the  curtain  shape,  was  made  of  silk  cut  narrow 
above  and  wide  beloAV. 

10.  He  did  not  wear  lamb's  fur,  or  a  black  cap,  on  a 
visit  of  condolence. 

11.  On  the  first  day  of  the  month,  he  put  on  his 
court  robes,  and  presented  himself  at  court. 

YII.  1.  When  fasting,  he  thought  it  necessary  to 
have  his  clothes,  brightly  clean,  and  made  of  linen  cloth. 

2.  When  fasting,  he  thought  it  necessary  to  change 
his  food,  and  also  to  change  the  place  where  he  com- 
monly sat  in  the  apartment. 

VIII.  1.  He  did  not  dislike  to  have  his  rice  finely 
cleaned,  nor  to  have  his  minced  meat  cut  quite  small. 

2.  He  did  not  eat  rice  which  had  been  injured  by 
heat  or  damp  and  turned  sour,  nor  fish  or  flesh  which 
was  gone.  He  did  not  eat  what  was  discoloured,  or 
what  was  of  a  bad  flavour,  nor  anything  which  was  not 
in  season. 

3.  He  did  hot  eat  meat  which  was  not  cut  properly, 
nor  what  was  served  without  its  proper  sauce. 

4.  Though  there  might  be  a  large  quantity  of  meat, 
he  would  not  allow  what  he  took  to  exceed  the  due 
proportion  for  the  rice.  It  was  only  in  wine  that  he 
laid  down  no  limit  for  himself,  but  he  did  not  allow  him- 
self to  be  confused  by  it. 

5.  He  did  not  partake  of  wine  and  dried  meat, 
bought  in  the  market. 

6.  He  was  never  without  ginger  when  he  ate. 

7.  He  did  not  eat  much. 

6 


54  CHINESE   CLASSICS. 

8.  When  he  had  been  assisting  at  the  prince's  sacri- 
fice, he  did  not  keep  the  flesh  which  he  received  over 
night.  The  flesh  of  his  family  sacrifice  he  did  not 
keep  over  three  days.  If  kept  over  three  days,  people 
could  not  eat  it. 

9.  When  eating,  he  did  not  converse.  When  in  bed, 
he  did  not  speak. 

10.  Although  his  food  might  be  coarse  rice  and  veg- 
etable soup,  he  would  ofier  a  little  of  it  in  sacrifice  with 
a  grave  respectful  air. 

IX.  If  his  mat  was  not  straight,  he  did  not  sit  on  it. 

X.  1.  When  the  villagers  were  drinking  together, 
on  those  who  carried  staves  going  out,  he  went  out  im- 
mediately after. 

2.  When  the  villagers  were  going  through  their  cer^ 
emonies  to  drive  away  pestilential  influences,  he  put  on 
his  court  robes  and  stood  on  the  eastern  steps. 

XI.  1.  When  he  was  sending  complimentary  in- 
quiries to  any  one  in  another  state,  he  bowed  twice  as 
he  escorted  the  messenger  away. 

2.  Ke  K^ang  having  sent  him  a  present  of  physic,  he 
bowed  and  received  it,  saying,  "  I  do  not  know  it.  I 
dare  not  taste  it." 

XII.  The  stable  being  burned  down,  when  he  was 
at  court,  on  his  return  he  said, "Has  any  man  been 
hurt  ? "     He  did  not  ask  about  the  horses. 

XIII.  1.  When  the  prince  sent  him  a  gift  of  cooked 
meat,  he  would  adjust  his  mat,  ^rs^  taste  it,  and  then' 
give  it  away  to  others.  When  the  prince  sent  him  a 
gift  of  undressed  meat,  he  would  have  it  cooked,  and 
offer  it  to  the  spirits  of  his  ancestors.  When  the  prince 
sent  him  a  gift  of  a  living  animal,  he  would  keep  it 
alive. 

2.  When  he  was  in  attendance  on  the  prince  and 
joining  in  the  entertainment,  the  prince  only  sacrificed. 
He  first  tasted  everything. 


CONFUCIAN   ANALECTS.  55 

3.  When  he  was  sick  and  the  prince  came  to  visit 
him,  he  had  his  head  to  the  east,  made  his  court  robes 
be  spread  over  him,  and  drew  his  girdle  across  them. 

4.  When  the  prince's  order  called  him,  without  wait- 
ing for  his  carriage  to  be  yoked,  he  went  at  once. 

XIV.  When  he  entered  the  ancestral  temple  of  the 
state,  he  asked  about  everything. 

XY.  1.  When  any  of  his  friends  died,  if  he  had  no 
relations  who  could  be  depended  upon  for  the  necessary 
offices,  he  would  say, "  I  will  bury  him." 

2.  When  a  friend  sent  him  a  present,  though  it  might 
be  a  carriage  and  horses,  he  did  not  bow. 

3.  The  only  present  for  which  he  bowed  was  that  of 
the  flesh  of  sacrifice. 

XVI.  1.  In  bed,  he  did  not  lie  like  a  corpse.  At 
home,  he  did  not  put  on  any  formal  deportment. 

2.  When  he  saw  any  one  in  a  mourning  dress, 
though  it  might  be  an  acquaintance,  he  would  change 
countenance ;  when  he  saw  any  one  wearing  the  cap  of 
full  dress,  or  a  blind  person,  though  he  might  be  in  his 
undress,  he  would  salute  them  in  a  ceremonious  man- 
ner. 

3.  To  any  person  in  mourning  he  bowed  forward  to 
the  cross-bar  of  his  carriage ;  he  bowed  in  the  same  way 
to  any  one  bearing  the  tables  of  population. 

4.  When  he  was  at  an  entertainment  where  there 
was  an  abundance  of  provisions  set  before  him,  he 
would  change  countenance  and  rise  up. 

5.  On  a  sudden  clap  of  thunder,  or  a  violent  wind, 
he  would  change  countenance. 

XYII.  1.  When  he  was  about  to  mount  his  carriage', 
he  would  stand  straight,  holding  the  cord. 

2.  When  he  was  in  the  carriage,  he  did  not  turn  his 
head  quite  round,  he  did  not  talk  hastily,  he  did  not 
point  with  his  hands. 

XVIII.  1.  Seeing  the  countenance,  it  instantly  rises. 
It  flies  round,  and  by  and^  bye  settles. 


56  CHINESE  CLASSICS. 

2.  The  Master  said,  "  There  is  the  hen-pheasant  on 
the  hill  bridge.  At  its  season !  At  its  season !  "  Tsze- 
loo  made  a  motion  to  it.  Thrice  it  smelt  him  and  then 
rose. 


BOOK  XL    SEEN  TSIN. 


Chapter  I.  1.  The  Master  said, "  The  men  of  former 
times,  in  the  matters  of  ceremonies  and  music,  were  rus- 
tics, it  is  said,  while  the  men  of  these  latter  times,  in 
ceremonies  and  music,  are  accomplished  gentlemen. 

2.  ^^  If  I  have  occasion  to  use  those  things,  I  follow 
the  men  of  former  times." 

n.  1.  The  Master  said,  "  Of  those  who  were  with 
me  in  Ch^in  and  Ts^ae,  there  are  none  to  be  found  to 
enter  my  door." 

2.  Distinguished  for  their  virtuous  principles  and 
practice,  there  were  Yen  Yuen,  Min  Tsze-k'een,  Yen 
Pih-new,  and  Chung-kung ;  for  their  ability  in  speech, 
Tsae  Go  and  Tsze-kung ;  for  their  administrative  tal- 
ents. Yen  Yew  and  Ke  Loo ;  for  their  Hterary  acquire- 
ments, Tsze-yew  and  Tsze-hea. 

III.  The  Master  said, "  Hwuy  gives  me  no  assistance. 
There  is  nothing  that  I  say  in  which  he  does  not  de- 
light." 

IV.  Tho  Master  said,  "  Filial  indeed  is  Min  Tsze- 
k^een !  Other  people  say  nothing  of  him  different  from 
the  report  of  his  parents  and  brothers." 

y.     Nan  Yung  was  frequently  repeating  the  Ihies 


CONFUCIAN  ANALECTS.  57 

about  a  white  sceptre-stone.  Confucius  gave  him  the 
daughter  of  his  elder  brother  to  wife. 

VI.  Ke  K^ang  asked  which  of  the  disciples  loved  to 
learn.  Confucius  replied  to  him,  "There  was  Yen 
Hwuy  ;  he  loved  to  learn.  Unfortunately  his  appointed 
time  w^as  short,  and  he  died.  Now  there  is  no  one  who 
loves  to  learn  as  he  did.'' 

YII.  1.  When  Yen  Yuen  died,  Yen  Loo  begged  the 
carriage  of  the  Master  to  get  an  outer  shell  for  his  son's 
coflan." 

2.  The  Master  said,  "  Every  one  calls  his  son  his  son, 
whether  he  has  talents  or  has  not  talents.  There  was 
Le ;  when  he  died,  he  had  a  coffin  but  no  outer  shell. 
I  would  not  walk  on  foot  to  get  a  shell  for  him,  because, 
following  after  the  great  officers,  it  was  not  proper  that 
I  should  walk  on  foot." 

VIII.  When  Yen  Yuen  died,  the  Master  said, "  Alas ! 
Heaven  is  destroying  me  I  Heaven  is  destroying  me  !" 

IX.  1.  When  Yen  Yuen  died,  the  Master  bewailed 
him  exceedingly,  and  the  disciples  who  were  with  him 
said,  "  Sir,  your  grief  is  excessive  ?  " 

2.  "  Is  it  excessive  ?  "  said  he. 

3.  "  K  I  am  not  to  mourn  bitterly  for  this  man,  for 
whom  should  I  mourn  ?  " 

X.  1.  When  Yen  Yuen  died,  the  disciples  wished  to 
give  him  a  great  funeral,  and  the  Master  said,  "  You 
may  not  do  so." 

2.  The  disciples  did  bury  him  in  great  style. 

3.  The  Master  said,  "  Hwuy  behaved  towards  me  as 
his  father.  I  have  not  been  able  to  treat  him  as  my 
son.  The  fault  is  not  mine  ;  it  belongs  to  you,  0  disci- 
ciples." 

XI.  Ke  Loo  asked  about  serving  the  spirits  of  the 
dead.  The  Master  said,  "While  you  are  not  able  to 
serve  men,  how  can  you  serve  their  spirits  ?  "  Ke  Loo 
added,  "  I  venture  to  ask  about  death  ?  "    He  was  an- 


58  CHINESE   CLASSICS. 

swered, "  While   you  do  not  know  life,  how  can  you 
know  about  death  ? " 

XII.  1.  The  disciple  Min  was  standing  by  his  side, 
looking  bland  and  precise ;  Tsze-loo,  looking  bold  and 
soldierly ;  Yen  Yew  and  Tsze-kung,  with  a  free  and 
straightforward  manner.     The  Master  was  pleased. 

2.  He  said,  "  Yew  there  ! — he  will  not  die  a  natural 
death." 

XIII.  1.  Some  parties  in  Loo  were  going  to  take 
down  and  rebuild  the  Long  treasury. 

2.  Min  Tsze-k^een  said,  "  Suppose  it  were  to  be  re- 
paired after  its  old  style  ;  Why  must  it  be  altered,  and 
made  anew  ?  " 

3.  The  Master  said,  "  This  man  seldom  speaks ;  when 
he  does,  he  is  sure  to  hit  the  point." 

XIY.  1.  The  Master  said,  "What  has  the  harpsi- 
chord of  Yew  to  do  in  my  door  ?  " 

2.  The  other  disciples  began  not  to  respect  Tsze-loo. 
The  Master  said, "  Yew  has  ascended  to  the  hall,  though 
he  has  not  yet  passed  into  the  inner  apartments." 

XY.  1.  Tse-kung  asked  which  of  the  two,^  Sze  or 
Shang,  was  the  superior.  The  Master  said,  "  Sze  goes 
beyond  the  due  meariy  and  Shang  does  not  come  up  to 
it." 

2.  "  Then,"  said  Tsze-kung,  "  the  superiority  is  with 
Sze,  I  suppose." 

3.  The  Master  said,  "  To  go  beyond  is  as  wrong  as  to 
fall  short." 

XYI.  1.  The  head  of  the  Ke  family  was  richer  than 
the  duke  of  Chow  had  been,  and  yet  K^ew  collected  his 
imposts  for  him,  and  increased  his  wealth. 

2.  The  Master  said,  "  He  is  no  disciple  of  mine.  My 
little  children,  beat  the  drum  and  assail  him."  ' 

XYIL     1.  Ch^ae  is  simple. 

2.  Sin  is  dull. 

3.  Sze  is  specious. 

4.  Yew  is  coarse. 


CONFUCIAN   ANALECTS.  59 

XVm.  1.  The  Master  said,  «  There  is  Hwuy  !  He 
has  nearly  attained  to  perfect  virtue.  He  is  often  in 
want." 

2.  "  Tsze  does  not  acquiesce  in  the  appointments  of 
Heaven^  and  his  goods  are  increased  by  him.  Yet  his 
judgments  are  often  correct." 

XIX.  Tsze-chang  asked  what  were  the  characteris- 
tics of  the  GOOD  man.  The  Master  said,  "  He  does  not 
tread  in  the  footsteps  of  others,  but,  moreover,  he  does 
not  enter  the  chamber  of  the  sage!' 

XX.  The  Master  said,  "  If,  because  a  man's  discourse 
appears  soHd  and  sincere,  we  allow  him  to  he  a  good 
man,  is  he  really  a  superior  man  ?  or  is  his  gravity  only 
in  appearance  ?  " 

XXI.  Tsze-loo  asked  whether  he  should  immediate- 
ly carry  into  practice  what  he  heard.  The  Master  said, 
^  There  are  your  father  and  elder  brothers  to  he  con- 
sulted; — ^why  should  you  act  on  that  principle  of  im- 
mediately carrying  into  practice  what  you  hear  ?  "  Yen 
Yew  asked  the  same,  whether  he  should  immediately 
carry  into  practice  what  he  heard,  and  the  Master  an- 
swered, "Immediately  carry  into  practice  what  you 
hear."  Kung-se  Hwa  said,  "Yew  asked  whether  he 
should  carry  immediately  into  practice  what  he  heard, 
and  you  said, '  There  are  your  father  and  elder  brothers 
to  he  considted!  K^ew  asked  whether  he  should  imme- 
diately carry  into  practice  what  he  heard,  and  you  said, 
'  Carry  it  immediately  into  practice/  I,  Ch^ih,  am  per- 
plexed, and  venture  to  ask  you  for  an  explanation." 
The  Master  said,  "  K^ew  is  retiring  and  slow  j  therefore 
I  urged  him  forward.  Yew  has  more  than  his  own 
share  of  energy ;  therefore  I  kept  him  back." 

XXII.  The  Master  was  put  in  fear  in  K^wang  and 
Yen  Yuen  fell  behind.  The  Master,  on  his  rejoining 
him,  said,  "I  thought  you  had  died."  Hwuy  replied, 
"  While  you  were  alive,  how  should  I  presume  to  die  ?  " 


60  CHINESE    CLASSICS. 

XXIII.  1.  Ke  Tsze-jen  asked  whether  Chung-yew 
and  Yen  K^ew  could  be  called  great  ministers. 

2.  The  Master  said,  "  I  thought  you  would  ask  about 
some  extraordinary  individuals,  and  you  only  ask  about 
Yew  and  K^ew ! 

3.  "  What  is  called  a  great  minister,  is  one  who  serves 
his  prince  according  to  what  is  right,  and  when  he  finds 
he  cannot  do  so,  retires." 

4.  "  Now,  as  to  Yew  and  K^ew,  they  may  be  called 
ordinary  ministers." 

5.  Tsze-jen  said,  "  Then  they  will  always  follow  their 
chief;— will  they?" 

6.  The  Master  said,  "  In  an  act  of  parricide  or  regi- 
cide, they  would  not  follow  him." 

XXIY.  1.  Tsze-loo  got  Tsze-kaou  appointed  gov- 
ernor of  Pe. 

2.  The  Master  said,  "  You  are  injuring  a  man's  son." 

3.  Tsze-loo  said,  "  There  are  (there)  common  people 
and  ofl&cers ;  there  are  the  altars  of  the  spirits  of  the 
land  and  grain.  Why  must  one  read  books  before  he 
can  be  considered  to  have  learned  ?  " 

4.  The  Master  said,  "  It  is  on  this  account  that  I  hate 
your  glib-tongued  people." 

XXY.  1.  Tsze-loo,  Tsang  Sih,  Yen  Yew,  and  Kung 
se  Hwa,  were  sitting  by  the  Master. 

2.  He  said  to  them, ''  Though  I  am  a  day  or  so  older 
than  you,  don't  think  of  that. 

3.  "  From  day  to  day  you  are  saying,  ^  We  are  not 
known.'  If  some  prince  were  to  know  you,  what  would 
you  do  ?  " 

4.  Tsze-loo  hastily  and  lightly  replied,  "  Suppose  the 
case  of  a  state  of  ten  thousand  chariots ;  let  it  be 
straightened  between  other  large  states ;  let  it  be  suffer- 
ing from  invading  armies;  and  to  this  let  there  be 
added  a  famine  in  corn  and  in  all  vegetables ; — If  I 
were  intrusted  with  the  government  of  it,  in  three 


CONFUCIAN  ANALECTS.  61 

years'  time  I  could  make  the  people  to  be  bold,  and  to 
recognize  the  rules  of  righteous  conduct."  The  Master 
smiled  at  him. 

5.  Turning  to  Yen  Yew,  he  said,  "  K^ew,  y/hat  are 
your  wishes  ? "  K'ew  replied,  "  Suppose  a  state  of  sixty 
or  seventy  le  square,  or  one  of  fifty  or  sixty,  and  let  me 
have  the  government  of  it; — in  three  years'  time,  I 
could  make  plenty  to  abound  among  the  people.  As 
to  teaching  them  the  principles  of  propriety,  and  music, 
I  must  wait  for  the  rise  of  a  superior  man  to  do  that" 

6.  "  What  are  your  wishes,  Ch^h,"  said  the  Master 
next  to  Kung-se  Hwa.  CUih  replied,  "  I  do  not  say 
that  my  ability  extends  to  these  things,  but  I  should 
wish  to  learn  them.  At  the  services  of  the  ancestral 
temple,  and  at  the  audiences  of  the  Princes  with  the 
Emperor,  I  should  like,  dressed  in  the  dark  squaremade 
robe  and  the  black  linen  cap,  to  act  as  a  small  assistant." 

7.  Last  of  all,  the  Master  ashed  Tsang  Sih,  "  Teen, 
what  are  your  wishes  ?  "  Teen,  pausing  as  he  was  play- 
ing on  his  harpsichord,  wnne  it  was  yet  twanging,  laid 
the  instrument  aside,  and  rose.  "  My  wishes,"  he  said, 
"are  different  from  the  cherished  purposes  of  these 
three  gentlemen."  "  What  harm  is  there  in  that  ?  " 
said  the  Master;  "do  you  also,  as  well  as  they,  speak 
out  your  wishes."  Teen  then  said,  "  In  this,  the  last 
month  of  spring,  with  the  dress  of  the  season  all  com- 
plete, along  with  five  or  six  young  men  who  have 
assumed  the  cap,  and  six  or  seven  boys,  I  would  wash 
in  the  E,  enjoy  the  breeze  among  the  rain-altars,  and 
return  home  singing."  The  Master  heaved  a  sigh  and 
said,  "  I  give  my  approval  to  Teen." 

8.  The  three  others  having  gone  out,  Tsang  Sih  re- 
mained behind,  and  said,  "  What  do  you  think  of  the 
words  of  these  three  friends?"  The  Master  replied, 
"  They  simply  told  each  one  his  wishes." 


62  CHINESE   CLASSICS. 

9.  Teen  pursued,  "Master,  why  did  you  smile  at 
Yew?" 

10.  He  was  answered,  "  The  management  of  a  state 
demands  the  rules  of  propriety.  His  words  were  not 
humble ;  therefore  I  smiled  at  him." 

11.  Teen  again  said,  "  But  was  it  not  a  state  which 
K^ew  proposed  for  himself?"     The  reply  was,  "  Tes ; 
did  you  ever  see  a  territory  of  sixty  or  seventy  le,  or- 
one  of  fifty  or  sixty,  which  was  not  a  state  ?  " 

12.  Once  more,  Teen  inquired,  "  And  was  it  not  a 
state  which  Ch^ih  proposed  for  himself?"  The  Master 
again  replied,  "  Tes  ;  who  but  princes  have  to  do  with 
ancestral  temples,  and  audiences  with  the  Emperor  ?  If 
Ch^ih  were  to  be  a  small  assistant  in  these  services,  who 
could  be  a  great  one  ?  " 


BOOK  XII.    YEN  YUEN. 


Chapter  I.  1.  Yen  Yuen  asked  about  perfect  virtue. 
The  Master  said,  "  To  subdue  one's-self  and  return  to 
propriety,  is  perfect  virtue.  If  a  man  can  for  one  day 
subdue  himself  and  return  to  propriety,  all  under  heaven 
will  ascribe  perfect  virtue  to  him.  Is  the  practice  of 
perfect  virtue  from  a  man  himself,  or  is  it  from  others  ?" 

2.  Yen  Yuen  said,  "I  beg  to  ask  the  steps  of  that 
process."  The  Master  replied,  "Look  not  at  what  is 
contrary  to  propriety ;  listen  not  to  what  is  contrary 
to  propriety;  speak  not  what  is  contrary  to  propriety; 
make  no  movement  which  is  contrary  to  propriety." 
Yen  Yuen  then  said,  "  Though  I  am  deficient  in  intelli- 


CONFUCIAN   ANALECTS.  63 

gence  and  vigour,  I  will  make  it  my  business  to  prac- 
tice this  lesson." 

II.  Chung-kung  asked  about  perfect  virtue.  The 
Master  said,  "  Itis,  when  you  go  abroad,  to  behave  to 
every  one  as  if  you  were  receiving  a  great  guest ;  to 
employ  the  people  as  if  you  were  assisting  at  a  great 
sacrifice ;  not  to  do  to  others  as  you  would  not  wish 
done  to  yourself;  to  have  no  murmuring  against  you 
in  the  country,  and  none  in  the  family."  Chung-kung 
said, "  Though  I  am  deficient  in  intelligence  and  vigour, 
I  will  make  it  my  business  to  practice  this  lesson." 

III.  1.  Sze-ma  New  asked  about  perfect  virtue. 

2.  The  Master  said, "  The  man  of  perfect  virtue  is 
cautious  and  slow  in  his  speech." 

3.  "  Cautious  and  slow  in  his  speech ! "  said  New ; — 
"  is  this  what  is  meant  by  perfect  virtue  ?  "  The  Master 
said, "  When  a  man  feels  the  difficulty  of  doing,  can  he 
be  other  than  cautious  and  slow  in  speaking  ?  " 

lY.  1.  Sze-ma  New  asked  about  the  superior  man. 
The  Master  said,  "  The  superior  man  has  neither  anxi- 
ety nor  fear." 

2.  "  Being  without  anxiety  or  fear !  "  said  New ; — 
does  this  constitute  what  we  call  the  superior  man  ?  " 

3.  The  Master  said, "When  internal  examination  dis- 
covers nothing  wrong,  what  is  there  to  be  anxious  about, 
what  is  there  to  fear  ?  " 

Y.  1.  Sze-ma  New,  full  of  anxiety,  said, "  Other  men 
all  have  their  brothers,  I  only  have  not." 

2.*  Tsze-hea  said  to  him, "  There  is  the  following  say- 
ing which  I  have  heard  : — 

3.  " '  Death  and  life  have  their  determined  appoint- 
ment ;  riches  and  honours  depend  upon  Heaven.' 

4.  "  Let  the  superior  man  never  fail  reverentially  to 
order  his  own  conduct,  and  let  him  be  respectful  to 
others  and  observant  of  propriety : — then  all  within 
the  four  seas  will  be  his  brothers.     What  has  the  supe- 


64  CHINESE    CLASSICS. 

rior  man  to  do  with  being  distressed  because  he  has  no 
brothers?" 

VI.  Tsze-chang  asked  what  constituted  intelhgence. 
The  Master  said, "  He  with  whom  neither  slander  that 
gradually  soaks  into  the  mind,  nor  statements  that  star- 
tle like  a  wound  in  the  flesh,  are  successful,  may  be 
called  intelligent  indeed.  Yea,  he  with  whom  neither 
soaking  slander,  nor  startling  statements  are  successful, 
may  be  called  far-seeing." 

VII.  1.  Tsze-kung  asked  about  government.  The 
Master  said,  "  The  requisites  of  government  are  that 
there  be  sufficiency  of  food,  sufficiency  of  military 
equipment,  and  the  confidence  of  the  people  in  their 
ruler." 

2.  Tsze-kung  said,  "  If  it  cannot  be  helped,  and  one 
of  these  must  be  dispensed  with,  which  of  the  three 
should  be  foregone  first  ?  "  "  The  military  equipment," 
said  the  Master. 

2.  Tsze-kung  again  asked,  "  If  it  cannot  be  helped, 
and  one  of  the  remaining  two  must  be  dispensed  with, 
which  of  them  should  be  foregone?"  The  Master  an- 
swered, "  Part  with  the  food.  From  of  old,  death  has 
been  the  lot  of  all  men;  but  if  the  people  have  no 
faith  in  their  rulers,  there  is  no  standing  for  the  state!' 

VIII.  1.  Kih  Tsze-shing  said,  "  in  a  superior  man  it 
is  only  the  substantial  qualities  that  are  wanted ; — ^why 
should  we  seek  for  ornamental  accomplishments  ?  " 

2.  Tsze-kung  said,  "  Alas !  Your  words,  sir,  show  you 
to  be  a  superior  man,  but  four  horses  cannot  overtake 
the  tongue. 

3.  "  Ornament  is  as  substance ;  substance  is  as  orna- 
ment. The  hide  of  a  tiger  or  leopard  stript  of  its  hair, 
is  like  the  hide  of  a  dog  or  goat  stript  of  its  hair." 

IX.  1.  The  duke  Gae  inquired  of  Yew  Jo,  saying, 
'■'  The  year  is  one  of  scarcity,  and  the  returns  for  ex- 
penditure are  not  sufficient ; — what  is  to  be  done  ?  " 


CONFUCIAN  ANALECTS.  65 

2.  Yew  Jo  replied  to  him,  "  Why  not  simply  tithe 
the  people." 

3.  "  With  two  tenths,"  said  the  duke,  "  I  find  them 
not  enough ; — how  could  I  do  with  that  system  of  one 
tenth?" 

4.  Yew  Jo  answered, "  If  the  people  have  plenty,  their 
prince  will  not  be  left  to  want  alone.  If  the  people 
are  in  want,  their  prince  cannot  enjoy  plenty  alone." 

X.  1.  Tsze-chang  having  asked  how  virtue  was  to 
be  exalted,  and  delusions  to  be  discovered,  the  Master 
said,  "  Hold  faithfulness  and  sincerity  as  first  principles, 
and  be  moving  continually  to  what  is  right ; — this  is 
the  way  to  exalt  one's  virtue. 

2.  "  You  love  a  man  and  wish  him  to  live  ;  you  hate 
him  and  wish  him  to  die.  Having  wished  him  to  live, 
you  also  wish  him  to  die.     This  is  a  case  of  delusion. 

3.  " '  It  may  not  be  on  account  of  her  being  rich,  yet 
you  come  to  make  a  difference.' " 

XI.  1.  The  duke  King,  of  Ts^e,  asked  Confucius 
about  government. 

2.  Confucius  replied,  "  There  is  government,  when  the 
prince  is  prince,  and  the  minister  is  minister ;  when 
the  father  is  father,  aud  the  son  is  son." 

3.  "  Good  I "  said  the  duke  ;  "  if,  indeed  ;  the  prince 
be  not  prince,  the  minister  not  minister,  the  father  not 
father,  and  the  son  not  son,  although  I  have  my  reve- 
nue, can  I  enjoy  it  ?  " 

XII.  1.  The  Master  said,"  Ah !  it  is  Yew,  who  could 
with  half  a  word  settle  litigations !  " 

2.  Tsze-loo  never  slept  over  a  promise. 

XIH.  The  Master  said, "  In  hearing  litigations,  I  am 
like  any  other  body.  What  is  necessary,  is  to  cause 
the  people  to  have  no  litigations." 

XIV.  Tsze-chang  asked  about  government.  The 
Master  said,  "  The  art  of  governing  is  to  keep  its  affairs 
before  the.mind  without  weariness,  and  to  practice  them 
with  un  deviating  consistency." 


66  CHINESE   CLASSICS. 

XV.  The  Master  said,  "  By  extensively  studying  all 
learning,  and  keeping  himself  under  the  restraint  of 
the  rules  of  propriety,  one  may  thus  likewise  not  err 
from  what  is  right." 

XVI.  The  Master  said,  "  The  superior  man  seehs  to 
perfect  the  admirable  qualities  of  men,  and  does  not 
seeh  to  perfect  their  bad  qualities.  The  mean  man  does 
the  opposite  of  this." 

XVII.  Ke  K^ang  asked  Confucius  about  govern- 
ment. Confucius  replied, "  To  govern  means  to  rectify. 
If  you  lead  on  the  people  with  correctness,  who  will 
dare  not  to  be  correct  ?  " 

XVIII.  Ke  K^ang  distressed  about  the  number  of 
thieves  in  the  state,  inquired  of  Confucius  about  how  to 
do  away  with  them.  Confucius  said.  "  If  you,  sir,  were 
not  covetous,  although  you  should  reward  them  to  do 
it,  they  would  not  steal." 

XIX.  Ke  K^ang  asked  Confucius  about  government, 
saying,  "  What  do  you  say  to  killing  the  unprincipled 
for  the  good  of  the  principled?"  Confucius  replied, 
^'  Sir,  in  carrying  on  your  government,  why  should  you 
use  killing  at  all  ?  Let  your  evinced  desires  be  for  what 
is  good,  and  the  people  will  be  good.  The  relation  be- 
tween superiors  and  inferiors,  is  like  that  between  the 
wind  and  the  grass.  The  grass  must  bend,  when  the 
wind  blows  across  it." 

XX.  1.  Tsze-chang  asked,  "  What  must  the  officer 
be,  who  may  be  said  to  be  distinguished  ?  " 

2.  The  Master  said,  "  What  is  it  you  call  being  dis- 
tinguished ?  " 

3.  Tsze-chang  replied,  "  It  is  to  be  heard  of  through 
the  state,  to  be  heard  of  through  the  family." 

4.  The  Master  said,  "That  is  notoriety,  not  distinction. 

5.  "  Now,  the  man  of  distinction  is  solid  and  straight- 
forward, and  loves  righteousness.  He  examines  people's 
words,  and  looks  at  their  countenances.     He  is  anxious 


CONFUCUN   ANALECTS.  67 

to  humble  himself  to  others.  Such  a  man  will  be  dis- 
.tinguished  in  the  country ;  he  will  be  distinguished  in 
the  family. 

6.  "  As  to  the  man  of  notoriety,  he  assumes  the  ap- 
pearance of  virtue,  but  his  actions  are  opposed  to  it, 
and  he  rests  in  this  character  without  any  doubts 
about  himself.  Such  a  man  will  be  heard  of  in  the 
country ;  he  will  be  heard  of  in  the  family." 

XXI.  1.  Fan-ch^e  rambling  with  the  Master  under 
the  trees  about  the  rain-altars,  said,  "I  venture  to  ask 
how  to  exalt  virtue,  to  correct  cherished  evil,  and  to 
discover  delusions." 

2.  The  Master  said,  "  Truly  a  good  question ! 

3.  '^  If  doing  what  is  to  be  done  be  made  the  first 
business,  and  success  a  secondary  consideration ; — is  not 
this  the  way  to  exalt  virtue  ?  To  assail  one's  own  wick- 
edness and  not  assail  that  of  others ; — is  not  this  the  way 
to  correct  cherished  evil  ?  For  a  morning's  anger,  to  dis- 
regard one's  own  life,  and  involve  that  of  his  parents ; 
— is  not  this  a  case  of  delusion  ?  " 

XXII.  1.  Fan-ch^e  asked  about  benevolence.  The 
Master  said,  "  It  is  to  love  all  men."  He  asked  about 
knowledge.     The  Master  said,  "  It  is  to  know  all  men." 

2.  Fan  Ch^e  did  not  immediately  understand  these 
answers. 

3.  The  Master  said,  "Employ  the  upright  and  put 
aside  all  the  crooked ; — in  this  way,  the  crooked  can  be 
made  to  be  upright." 

4.  Fan  Clre  retired,  and  seeing  Tsze-hea,  he  said  to 
him,  "  A  little  ago,  I  had  an  interview  with  our  Master, 
and  asked  him  about  knowledge.  He  said,  '  Employ 
the  upright,  and  put  aside  all  the  crooked ; — in  this  way, 
the  crooked  can  be  made  to  be  upright.'  What  did  he 
mean?" 

5.  Tsze-hea  said,  "  Truly  rich  is  his  saying ! 

6.  "  Shun,  boing  in  possession  of  the  empire,  selected 


68  CHINESE   CLASSICS. 

from  among  all  the  people  and  employed  Kaou-yaou, 
on  which  all  who  were  devoid  of  virtue  disappeared. 
T^ang  being  in  possession  of  the  empire,  selected  from 
among  all  the  people,  and  employed  E-yin,  and  all  who 
were  devoid  of  virtue  disappeared." 

XXIII.  Tsze-kung  asked  about  friendship.  The 
Master  said,  "Faithfully  admonish  your  friend^  and 
kindly  try  to  lead  him.  If  you  find  him  impracticable, 
stop.     Do  not  disgrace  yourself" 

XXI Y.  The  philosopher  Tsang  said,  "  The  superior 
man  on  literary  grounds  meets  with  his  friends,  and  by 
their  friendship  helps  his  virtue." 


BOOK  Xm.    TSZE-LOO. 


Chapter  I.  1.  Tsze-loo  asked  about  government. 
The  Master  said,  "  Go  before  the  people  with  your  ex- 
ample, and  be  laborious  in  their  affairs." 

2.  He  requested  further  instruction,  and  was  an- 
swered, "Be  not  weary  in  these  things." 

II.  1.  Chung-kung,  being  chief  minister  to  the  head 
of  the  Ke  family,  asked  about  government.  The  Mas- 
ter said,  "Employ  first  the  services  of  your  various 
ofl&cers,  pardon  small  faults,  and  raise  to  office  men  of 
virtue  and  talents." 

2.  Chung-kung  said,  "  How  shall  I  know  the  men  of 
virtue  and  talents,  so  that  I  may  raise  them  to  office  ?  " 
He  was  answered,  "Raise  to  office  those  whom  you 
know.  As  to  those  whom  you  do  not  know,  will  others 
neglect  them  ?  " 


CONFUCIAN   ANALECTS.  69 

in.  1.  Tsze-loo  saidj  "  The  prince  of  Wei  has  been 
waiting  for  you,  in  order  with  you  to  administer  the 
government.  What  will  you  consider  the  first  thing  to 
be  done  ?  " 

2.  The  Master  replied^  "  What  is  necessary  is  to  rec- 
tify names." 

3.  "  So,  indeed !  "  said  Tsze-loo.  "  You  are  wide  of 
the  mark.     Why  must  there  be  such  rectification  ?  " 

4.  The  Master  said,  "  How  uncultivated  you  are, 
Yew  !  A  superior  man,  in  regard  to  what  he  does  not 
know,  shows  a  cautious  reserve." 

5.  "  If  names  be  not  correct,  language  is  not  in  ac- 
cordance with  the  truth  of  things.  If  language  be  not 
in  accordance  with  the  truth  of  things,  affairs  cannot 
be  carried  on  to  success. 

6.  "  When  affairs  cannot  be  carried  on  to  success, 
proprieties  and  music  will  not  flourish.  When  proprie- 
ties and  music  do  not  flourish,  punishments  will  not  be 
properly  awarded.  When  punishments  are  not  proper- 
ly awarded,  the  people  do  not  know  how  to  move  hand 
or  foot. 

7.  "  Therefore  a  superior  man  considers  it  necessary 
that  the  names  he  uses  may  be  spoken  appropriately, 
and  also  that  what  he  speaks  may  be  carried  out  ap- 
propriately. What  the  superior  man  requires,  is  just 
that  in  his  words  there  may  be  nothing  incorrect." 

IV.  1.  Fan  Ch^e  requested  to  be  taught  husbandry. 
The  Master  said,  "  I  am  not  so  good  for  that  as  an  old 
husbandman."  He  requested  also  to  be  taught  garden- 
ing, and  was  answered,  "  I  am  not  so  good  for  that  as 
an  old  gardener." 

2.  Fan  Ch^e  having  gone  out,  the  Master  said,  "A 
small  man,  indeed,  is  Fan  Sen !  " 

3.  "  If  a  superior  love  propriety,  the  people  will  not 
dare  not  to  be  reverent.  If  he  love  righteousness,  the 
people  will  not  dare  not  to  submit  to  his  example.     If 

8 


70  CHINESE   CLASSICS. 

he  love  good  faith,  the  people  will  not  dare  not  to  be 
sincere.  Now,  when  these  things  obtain,  the  people 
from  all  quarters  will  come  to  him,  bearing  their  chil- 
dren on  their  backs.  What  need  has  he  of  a  knowledge 
of  husbandry  ?  " 

y.  The  Master  said,  "  Though  a  man  may  be  able 
to  recite  the  three  hundred  odes,  yet  if,  when  in- 
trusted with  a  govermental  charge,  he  knows  not  how 
to  act,  or  if,  when  sent  to  any  quarter  on  a  mission,  he 
cannot  give  his  replies  unassisted,  notwithstanding  the 
extent  of  his  learning,  of  what  practical  use  is  it  ?  " 

VI.  The  Master  said,  "When  a  prince's  personal 
conduct  is  correct,  his  government  is  effective  without 
the  issuing  of  orders.  If  his  personal  conduct  is  not 
correct,  he  may  issue  orders,  but  they  will  not  be  fol- 
lowed." 

VII.  The  Master  said,  "  The  governments  of  Loo  and 
Wei  are  brothers." 

VIII.  The  Master  said  of  King,  a  scion  of  the  ducal 
family  of  Wei,  that  he  knew  the  economy  of  a  family 
well.  When  he  began  to  have  means,  he  said,  "  Ha ! 
here  is  a  collection ! "  when  they  were  a  little  increased, 
he  said,  "Ha !  this  is  complete  !  "  when  he  had  become 
rich,  he  said,  "  Ha  !  this  is  admirable  ! " 

IX.  1.  When  the  Master  went  to  Wei,  Yen  Yew 
acted  as  driver  of  his  carriage. 

2.  The  Master  observed,  "How  numerous  are  the 
people ! " 

3.  Yew  said,  "  Since  they  are  thus  numerous,  what 
more  shall  be  done  for  them  ?  "  "  Enrich  them,"  was  the 
reply. 

4.  "  And  when  they  have  been  enriched,  what  more 
shall  be  done  ?  "  The  Master  said,  "  Teach  them." 

X.  The  Master  said,  ^'  If  there  were  any  of  the 
princes  who  would  employ  me,  in  the  course  of  twelve 
months,  I  should  have  done  something  considerable. 
In  three  years,  the  government  would  be  perfected." 


CONFUCIAN   ANALECTS.  71 

XI.  The  Master  said,  " '  If  good  men  were  to  govern 
a  country  in  succession  for  a  hundred  years,  they  would 
be  able  to  transform  the  violently  bad,  and  dispense  with 
capital  punishments.'     True  indeed  is  this  saying  !  " 

XII.  The  Master  said,  "  If  a  truly  royal  ruler  were 
to  arise,  it  would  still  require  a  generation,  and  then 
virtue  would  prevail." 

XIII.  The  Master  said,  "If  a  minister  make  his  own 
conduct  correct,  what  difficulty  will  he  have  in  assist- 
ing in  government  ?  If  he  cannot  rectify  himself,  what 
has  he  to  do  with  rectifying  others  ?  " 

XIV.  The  disciple  Yen  returning  from  the  court, 
the  Master  said  to  him,  "  How  are  you  so  late  ?  "  He 
replied,  "  We  had  government  business."  The  Master 
said,  "  It  must  have  been  family  affairs.  If  there  had 
been  government  business,  though  I  am  not  now  in 
office,  I  should  have  been  consulted  about  it." 

XY.  1.  The  duke  Ting  asked  whether  there  was  a 
single  sentence  which  could  make  a  country  prosper- 
ous. Confucius  replied,  "  Such  an  effect  cannot  be  ex- 
pected from  one  sentence. 

2.  "  There  is  a  saying,  however,  which  people  have — 
^  To  be  a  prince  is  difficult;  to  be  a  minister  is  not  easy.' 

3.  "  If  a  ruler  knows  this, — the  difficulty  of  being  a 
prince, — may  there  not  be  expected  from  this  one  sen- 
tence the  prosperity  of  his  country  ?  " 

4.  The  duke  then  said,  "  Is  there  a  single  sentence 
which  can  ruin  a  country  ?  "  Confucius  replied,  "  Such 
an  effect  as  that  cannot  be  expected  from  one  sentence. 
There  is,  however,  the  saying  which  people  have — ^  I 
have  no  pleasure  in  being  a  prince,  only  in  that  no  one 
offer  any  opposition  to  what  I  say  ! ' 

5.  "  If  a  rulefs  words  be  good,  is  it  not  also  good 
that  no  one  oppose  them  ?  But  if  they  are  not  good, 
and  no  one  opposes  them,  may  there  not  be  expected 
from  this  one  sentence  the  ruin  of  his  country  ?  " 


72  CHINESE    CLASSICS. 

XVI.     1.  The  duke  of  She  asked  about  government. 

2.  The  Master  said,  "  Good  government  ohtains^when 
those  who  are  near  are  made  happy,  and  those  who  are 
far  off  are  attracted." 

XYII.  Tsze-hea,  being  governor  of  Keu-foo,  asked 
about  government.  The  Master  said,  "  Do  not  be  de- 
sirous to  have  things  done  quickly;  do  not  look  at 
small  advantages.  Desire  to  have  things  done  quickly 
prevents  their  being  done  thoroughly.  Looking  at 
small  advantages  prevents  great  affairs  from  being  ac- 
complished." 

XVIII.  1.  The  duke  of  She  informed  Confucius,  say- 
ing, "  Among  us  here  there  are  those  who  may  be  styled 
upright  in  their  conduct.  If  their  father  have  stolen  a 
sheep,  they  will  bear  witness  to  the  fact." 

2.  Confucius  said,  "  Among  us,  in  our  part  of  the 
country,  those  who  are  upright  are  different  from  this. 
The  father  conceals  the  misconduct  of  the  son,  and  the 
son  conceals  the  misconduct  of  the  father.  Upright- 
ness is  to  be  found  in  this." 

XIX.  Fan  Ch^e  asked  about  perfect  virtue.  The 
Master  said,  "  It  is,  in  retirement,  to  be  sedately  grave ; 
in  the  management  of  business,  to  be  reverently  atten- 
tive ;  in  intercourse  with  others,  to  be  strictly  sincere. 
Though  a  man  go  among  rude  uncultivated  tribes,  these 
qualities  may  not  be  neglected." 

XX.  1.  Tsze-kung  asked,  saying,  "What  qualities 
must  a  man  possess  to  entitle  him  to  be  called  an  offi- 
cer ?  "  The  Master  said,  "  He  who  in  his  conduct  of 
himself  maintains  a  sense  of  shame,  and  when  sent  to 
any  quarter  will  not  disgrace  his  prince's  commission, 
deserves  to  be  called  an  officer." 

2.  Tsze-kung  pursued,  "  I  venture  to  ask  who  may  be 
placed  in  the  next  lower  rank  ?  "  and  he  was  told,  "He 
whom  the  circle  of  his  relatives  pronounce  to  be  filial, 
whom  his  fellow- villagers  and  neighbours  pronounce  to 
be  fraternal." 


CONFUCIAN  ANALECTS.  73 

3.  Again  the  disciple  asked,  "  I  venture  to  ask  about 
the  class  still  next  in  order."  The  Master  said,  "  They 
are  determined  to  be  sincere  in  what  they  say,  and  to 
carry  out  what  they  do.  They  are  obstinate  little  men. 
Yet  perhaps  they  may  make  the  next  class." 

4.  Tsze-kung  finally  inquired,  "  Of  what  sort  are 
those  of  the  present  day,  who  engage  in  government  ?  " 
The  Master  said,  "  Pooh !  they  are  so  many  pecks  and 
hampers,  not  worth  being  taken  into  account." 

XXI.  The  Master  said,  "  Since  I  cannot  get  men 
pursuing  the  due  medium,  to- whom  I  might  communi- 
cate my  instructions,  I  must  find  the  ardent  and  the 
cautiously-decided.  The  ardent  will  advance  and  lay 
hold  of  truth;  the  cautiously-decided  will  keep  them- 
selves from  what  is  wrong." 

XXII.  1.  The  Master  said,  "The  people  of  the 
south  have  a  saying — '  A  man  without  -constancy  can- 
not be  either  a  wizard  or  a  doctor.'     Good  ! 

2.  "  Inconstant  in  his  virtue,  he  will  be  visited  with 
disgrace." 

3.  The  Master  said,  "This  arises  simply  from  not 
prognosticating." 

XXIII.  The  Master  said,  "  The  superior  man  is  affa- 
ble, but  not  adulatory  ;  the  mean  is  adulatory,  but  not 
affable." 

XXIY.  Tsze-kung  asked  saying,  "  "What  do  you  say 
of  a  man  who  is  loved  by  all  the  people  of  his  village  ?  *' 
The  Master  replied,  "  We  may  not  for  that  accord  our 
approval  of  him."  "  And  what  do  you  say  of  him  who 
is  hated  by  all  the  people  his  village  ?  "  The  Master 
said,  "  We  may  not  for  that  conclude  that  he  is  bad.  It 
is  better  than  either  of  these  cases  that  the  good  in  the 
village  love  him,  and  the  bad  hate  him." 

XXV.  The  Master  said,  "  The  superior  man  is  easy 
to  serve  and  difficult  to  please.  If  you  try  to  please 
him  in  any  way  which  is  not  accordant  with  right,  he 


74  CHINESE   CLASSICS. 

will  not  be  pleased.  But  in  his  employment  of  men, 
he  uses  them  according  to  their  capacity.  The  mean 
man  is  difficult  to  serve,  and  easy  to  please.  If  you 
try  to  please  him,  though  it  be  in  a  way  which  is  not 
accordant  with  right,  he  may  be  pleased.  But  in  his 
employment  of  men,  he  wishes  them  to  be  equal  to 
everything." 

XXVI.  The  Master  said,  "  The  superior  man  has  a 
dignified  ease  without  pride.  The  mean  man  has  pride 
without  a  dignified  ease." 

XXYII.  The  Master  said,  "  The  firm,  the  enduring, 
the  simple,  and  the  modest,  are  near  to  virtue." 

XXVIII.  Tsze-loo  asked  saying,  "What  qualities 
must  a  man  possess  to  entitle  him  to  be  called  a  schol- 
ar ? "  The  Master  said,  "  He  must  be  thus, — earnest, 
urgent,  and  bland: — among  his  friends,  earnest  and 
urgent ;  among  his  brethren,  bland." 

XXIX.  The  Master  said,  "  Let  a  good  man  teach 
the  people  seven  years,  and  they  may  then  likewise  be 
employed  in  war." 

XXX.  The  Master  said,  "  To  lead  an  uninstructed 
people  to  war.  is  to  throw  them  away." 


BOOK  XIV.    HEEN-WAN. 

Chapter  I.  Heen  asked  what  was  shameful.  The 
Master  said,  "  When  good  government  prevails  in  a 
state,  to  he  thinking  only  of  his  salary ;  and,  when  bad 
government  prevails,  to  he  thinking,  in  the  same  way^ 
only  of  his  salary ; — this  is  shameful." 


CONFUCIAN   ANALECTS.  75 

II.  1.  "When  the  love  of  superiority,  boasting,  re- 
sentments, and  covetousness  are  repressed,  may  this  be 
deemed  perfect  virtue  ?  " 

2.  The  Master  said, "  This  may  be  regarded  as  the 
achievement  of  what  is  difficult.  But  I  do  not  know 
that  it  is  to  be  deemed  perfect  virtue." 

III.  The  Master  said,  "  The  scholar  who  cherishes 
the  love  of  comfort,  is  not  fit  to  be  deemed  a  scholar." 

IV.  The  Master  said,  "  When  good  government  pre- 
vails in  a  state,  language  may  be  lofty  and  bold,  and  ac- 
tions the  same.  When  bad  government  prevails,  the 
actions  may  be  lofty  and  bold,  but  the  language  may 
be  with  some  reserve." 

y.  The  Master  said,  "  The  virtuous  will  be  sure  to 
speak  correctly,  but  those  whose  speech  is  good  may  not 
always  be  virtuous.  Men  of  principle  are  sure  to  be 
bold,  but  those  who  are  bold  may  not  always  be  men  of 
principle." 

VI.  Nan-kung  Kwoh,  submitting  an  inquiry  to  Con- 
fucius, said,  "  E  was  skilful  at  archery,  and  Ngaou  could 
move  a  boat  along  upon  the  land,  but  neither  of  them 
died  a  natural  death.  Yu  and  Tseih  personally  wrought 
at  the  toils  of  husbandry,  and  they  became  possessors 
of  the  empire."  The  Master  made  no  reply ;  but  when 
Nan-kung  Kwoh  went  out,  he  said,  "  A  superior  man  in- 
deed is  this !  An  esteemer  of  virtue  indeed  is  this ! " 

VII.  The  Master  said,  "  Superior  men,  and  yet  not 
always  virtuous,  there  have  been,  alas !  But  there 
never  has  been  a  mean  man,  and,  at  the  same  time,  vir- 
tuous." 

VIII.  The  Master  said,  "  Can  there  be  love  which 
does  not  lead  to  strictness  with  its  object  ?  Can  there 
be  loyalty  which  does  not  lead  to  the  instruction  of  its 
object?" 

IX.  The  Master  said,  "In  preparing  the  govern- 
mental notifications,   P*e   Shin  first  made  the  rough 


76  OIIINBSlJ!  CLASS108. 

dmiighi;  Sho-Hhuh  oxdiriincd  and.  diHoiiwHed  iis  con- 
tontM;  1V/(3-yti,  tho  manager  of  Foreign  intercourse, 
then  made  additionM,  or  Hubtractionn ;  and,  finally,  Tsze- 
eh^an  of  Tung-lo  gave  it  the  proper  elegance  and  fin- 
ish." 

X.  1.  Some  one  awked  about  THze-cli'an.  The  Mas- 
tor  said,  "  fT(;  wns  a  kind  man/' 

2.  lie  uHked  about  Tsze-se.  The  Master  said,  "That 
man  I  That  man  I "  # 

l],  TIiMiMked  nJ)()ut  Kwan  Chimg.  "For  birn,"  said 
the  Master,  *^  the  city  ol'  P'een,  with  tbree  hundred  liim- 
ilies,  was  taken  from  tlie  chief  of  the  Pih  family,  who 
<lid  not  iHlcr  a  mnnnurlug  word,  tliougb,  till  he  was 
toothlesH,  be  iiiid  only  coarse  rice  to  eat." 

XL  T\w  Master  said,  "  To  be  poor  without  murmuiv 
ing  is  dilllcult.  To  be  rich  without  being  proud  is 
easy." 

XII.  T\m  Master  said,  "Mang  Kung-ch'o  is  more 
than  (It  to  be  cbieC  olficcr  in  tlu^  linnines  of  Chaou  and 
Wei'  but  lie  is  not  lit  to  be  minister  to  either  of  the 
mtates  T'ang  or  See." 

XI II.  1.  Tsze-1 00  asked  what  constituted  a  com in.KTK 
man.  Tbe  Master  sjiid,  "Suppose  a  man  with  the 
knowledge  of  Tsang  Woo-chung,  the  freedom  from  cov- 
etousiu»ss  of  Kimg-(^h*o,  tlui  bravery  of  Chwnng  of 
Peen,  and  tlie  varied  tidcnis  of  Yen  K*ew;  add  to 
these  the  aecompHshments  of  the  rules  of  propriety 
and  music : — such  an  one  might  bo  reckoned  a  complete 
man." 

2.  He  then  added,  "  But  what  is  the  necessity  for  a 
cotnpl(»te  nuin  of  the  present  day  to  have  all  th(\sc 
things?  Tbe  man,  who  in  the  view  of  gain  (hinks  of 
righteousness ;  who  in  the  view  of  danger  is  prepared 
to  give  up  his  life  ;  and  who  does  not  forget  an  old 
agreement,  however  far  back  it  extends: — such  a  man 
may  bo  reckoned  a  complete  man." 


CONFUCIAN  ANALECTS.  77 

XIV.  I.  Tlio  MiiHlcr  askocl  Kiing-minp^  Koa  al)Oiit 
Kiinfi;-Hlnili  Wnu,  Mnyin;';,  "  Im  il,  l,ni(^  iJuii  your  iniiHtur 
H|)(MikH  noi-,  Imii'I!    im'I   .md  IhJu^m  no^V" 

U.  KuM;j;-iniii;.;  I\r;i  i  r plird, " 'I^Ihm  Iimh  JirinnTi  A'OTU  tlio 
r(^|)()r'l-(»rM  f.';<)iiiH;  JK^yond  /ha  InUh,. — ^My  MiiHlcr  h|mmiI(m 
when  il.  Ih  I  Ik*  (mim-  I«>  .'pciik,  and  ho  iruMi  do  not  gri. 
iir(MJ  of  liin  Hj)<'jd\ni|.',,  Ih^  lnii<i,liH  when  fli<i<»  in  occur 
Mion  to  l)(^  joyrul,  and  ho  men  do  not  •'<  I  lixd  of  liin 
lau|^liin^'.  Iln  talu^H  vvlicn  it,  is  <(mi  i  (< ni  wMJi  rjg'lijr 
(^oiiHn(!HH  l-o  do  HO,  and  ho  men  do  nol,  gel,  lord  oC  liin 
iakinK."    '1'Ik'  MiiMJ-c^r  nnid,  "So!   Wwl  in  it  ho  willi  lilmr 

XV.  The  MiiMlcr  Hjiid,  "  THang'  Woo-clnin  I  «  <|)in^ 
pOHMCMMJon  of  I<\mi"-.  :i;  Icfl  of  thr  (InJcc  <tf  Ij<m»  io  np- 
poiid,  a  HUcccMMOf  («>  l.iin  /;/  ///,,  IdinUy.  Alllion^'li  it 
mji\   I"      lid  iliat  li<    \\.>     iml,  uMing   Inici-    wilh   liin  «ov- 

crci;-!!,   I    l>cli(»VC   lir    WUM.  ' 

XVI.  The  MiiMlcf  HMJd,  "Til.' diil.r  Wan  of 'iHin  waH 
v.vnWy  iiiid  iioT  ii|>ii;'li(  Tlic  duke  llvvan  of 'IV(^  wjim 
n|»ri|bi,'hl.  mid  im»(,  rmK.y." 

XVII.  I.  Tm/c-Ioo   Mnid,   ^'riic   dul.c    llvvnn    cauHcd 

ll'lH  brni  Im'I  Kc\v  (o  Im-  l.illcd,  wlidi  ;'Ii:m»ii  IIwuIi  dic(| 
vnlJt  hlx  HiaHlcr,  \u\\.  \\\\;y\\  ('liiin^-  flid  nol.  (Ii(\  JVIn,y 
not  I  Hay  I  lint  he  wan  waiitin<i'  in  virtn**V" 

2.  ThV  .M..:,hT.;iid,-'rh.-  duke  Ilwan  aM.m.M.-d  all 
tli(^  [niiHTM  l,oM(.|||rr,  mid  (h.ii  not  with  weapon.M  of  war 
and  cIm-riotH :  -  it  wjihjiII  throiifdi  the  InlhicnccM)!*  Kwan 

(vhini)^*.       Who;r   ImiicCi.mm.c    w.i::  hk<'   his?       WhoHO    h(i- 

n(^(icenc<i  wiis  hke  hi.s  V '" 

XVIII.  I.  'rH/(skun^  Hai(],  "  Kw.in  ( 'hiiiin;,  I  npplMS 
linnd,  wan  wanting  in  virtues,  When  [Im-  finite  llwnii 
(!n.nH(Ml  hin  hrother  K(?w  to  h(^  killed,  Kwnn  ('hnn  -  \v;im 
not  ahl(^  to  di(^  with  him.  JVIor(iovc?r,  Ik?  Ixic.june  piinie 
miniHlcr  lo  1 1  wjin." 

"1.  TIk?  Muster  Haifl,  "Kwan  Chnn"-  nrlcd  an  ])rim(! 
miniHter  to  tlw  diik<'  llwjiri,  nutde  him  k  .idcr  of  nil  th(5 
pnii<<  iiid     iiiiir<'d     :ind     icclirM-d     Uir    wJiok-     rmpjro. 


78  CHINESE   CLASSICS. 

Down  to  the  present  day,  the  people  enjoy  the  gifts 
which  he  conferred.  But  for  Kwan  Chung,  we  should 
now  be  wearing  our  hair  dishevelled,  and  the  lappets  of 
our  coats  buttoning  on  the  left  side. 

3.  "  Will  you  require  from  him  the  small  fidelity  of 
common  men  and  common  women,  who  would  commit 
suicide  in  a  stream  or  ditch,  no  one  knowing  any  thing 
about  them  ?  " 

XIX.  1.  The  officer.  Seen,  who  had  been  family- 
minister  to  Kung-shuh  Wan,  ascended  to  the  prince's 
court  in  company  with  Wan. 

2.  The  Master,  having  heard  of  it,  said, "  He  deserves 
to  be  considered  wan." 

XX.  1.  The  Master  was  speaking  about  the  unprin- 
cipled course  of  the  duke  Ling  of  Wei,  when  Ke  K^ang 
said,  "  Since  he  is  of  such  a  character,  how  is  it  he  does 
not  lose  his  throne  ?  " 

2.  Confucius  said,  "  The  Chung-shuh,  Yu,  has  the  su- 
perintendence of  his  guests  and  of  strangers ;  the  lit- 
anist,  T^o,  has  the  management  of  his  ancestral  temple ; 
and  Wang-sun  Kea  has  the  direction  of  the  army  and 
forces  : — with  such  officers  as  these,  how  should  he  lose 
his  throne  ?  " 

XXI.  The  Master  said,  "He  who  speaks  without 
modesty  will  find  it  difficult  to  make  his  words  good." 

XXII.  1.  Ch^in  Shing  murdered  the  duke  Keen  of 
Ts'e, 

2.  Confucius  bathed,  went  to  court,  and  informed  the 
duke  Gae,  saying,  "  Ch^in  Hang  has  slain  his  sovereign. 
I  beg  that  you  will  undertake  to  punish  him." 

3.  The  duke  said,  "Inform  the  chiefs  of  the  three 
families  of  it." 

4.  Confucius  retired,  and  said,  "  Following  in  the  rear 
of  the  great  officers,  I  did  not  dare  not  to  represent 
such  a  matter,  and  my  prince  says,  '  Inform  the  chiefs 
of  the  three  families  of  it.' " 


CONFUCIAN   ANALECTS.  79 

5.  He  went  to  the  chiefs,  and  informed  them,  but 
they  would  not  act.  Confucius  then  said,  "  Following 
in  the  rear  of  the  great  officers,  I  did  not  dare  not  to 
represent  such  a  matter." 

XXIII.  Tsze-loo  asked  how  a  sovereign  should  be 
served.  The  Master  said,  "  Do  not  impose  on  him,  and, 
moreover,  withstand  him  to  his  face." 

XXIV.  The  Master  said,  "  The  progress  of  the  su- 
perior man  is  upwards  ;  The  progress  of  the  mean  man 
is  downwards." 

XX Y.  The  Master  said,  "In  ancient  times,  men 
learned  with  a  view  to  their  own  improvement.  Now- 
a-days,  men  learn  with  a  view  to  the  approbation  of 
others." 

XXVI.  1.  Keu  Pih-yuh  sent  a  messenger  with 
friendly  inquiries  to  Confucius. 

2.  Confucius  sat  with  him,  and  questioned  him. 
"  What,"  said  he,  "  is  your  master  engaged  in  ?  "  The 
messenger  replied,  "  My  master  is  anxious  to  make  his 
faults  few,  but  he  has  not  yet  succeeded."  He  then 
went  out  and  the  Master  said,  "  A  messenger  indeed  ! 
A  messenger  indeed!" 

XXVII.  The  Master  said,  "He  who  is  not  in  any 
particular  office,  has  nothing  to  do  with  plans  for  the 
administration  of  its  duties." 

XXVIII.  The  philosopher  Tsang  said,  "The  supe- 
rior man,  in  his  thoughts,  does  not  go  out  of  his  place." 

XXIX.  The  Master  said,  "The  superior  man  is 
modest  in  his  speech,  but  exceeds  in  his  actions." 

XXX.  1.  The  Master  said,  "The  way  of  the  supe- 
rior man  is  threefold,  but  I  am  not  equal  to  it.  Virtu- 
ous, he  is  free  from  anxieties ;  wise,  he  is  free  from  per- 
plexities ;  bold,  he  is  free  from  fear." 

2.  Tsze-kung  said,  "  Master,  that  is  what  you  yourself 
say." 

XXXI.  Tsze-kung  was  in  the  habit  of  comparing 


80  CHINESE   CLASSICS. 

men  together.  The  Master  said,  "  Ts^ze  must  have 
reached  a  high  pitch  of  excellence !  Now,  I  have  not 
leisure /or  this" 

XXXII.  The  Master  said,  "  I  will  not  be  concerned 
at  men's  not  knowing  me ;  I  will  be  concerned  at  my 
own  want  of  ability." 

XXXIII.  The  Master  said,  "  He  who  does  not  anti- 
cipate attempts  to  deceive  him,  nor  think  beforehand  of 
his  not  being  believed,  and  yet  apprehends  these  things 
readily  when  they  occur ;  is  he  not  a  man  of  superior 
worth?" 

XXXiy.  1.  We-shang  Mow  said  to  Confucius, 
"  K^ew,  how  is  it  that  you  keep  roosting  about?  Is  it 
not  that  you  are  an  insinuating  talker  ?  " 

2.  Confucius  said,  "  I  do  not  dare  to  play  the  part  of 
such  a  talker,  but  I  hate  obstinacy." 

XXXY.  The  Master  said,  "  A  horse  is  called  a  ¥e, 
mot  because  of  its  strength,  but  because  of  its  other 
good  qualities." 

XXXYI.  1.  Some  one  said,  "  What  do  you  say  con- 
cerning the  principle  that  injury  should  be  recom- 
pensed with  kindness  ?  " 

2.  The  Master  said,  "  With  what  then  will  you  rec- 
ompense kindness  ? 

3.  "  Recompense  injury  with  justice,  and  recompense 
kindness  with  kindness." 

XXXVII  1.  The  Master  said,  "Alas!  there  is  no 
one  that  knows  me." 

2.  Tsze-kung  said,  "  What  do  you  mean  by  thus  say- 
ing— that  no  one  knows  you  ?  "  The  Master  replied, 
'^  I  do  not  murmer  against  Heaven.  I  do  not  grumble 
against  men.  My  studies  lie  low,  and  my  penetration 
rises  high.     But  there  is  Heaven ; — that  knows  me  !  " 

XXXVIII.  1.  The  Kung-pih,  Leaou,  having  slan- 
dered Tsze-loo  to  Ke-sun,  Tsze-fuk  King-pih  informed 
Confucius  of  it,  saying,  "  Our  master  is  certainly  being 


CONFUCIAN   ANALECTS.  81 

led  astray  by  the  Kung-pih,  Leaou,  but  I  have  still 
power  enough  left  to  cut  Leaou  off,  and  expose  his 
corpse  in  the  market  and  in  the  court. 

2.  The  Master  said,  "  If  my  principles  are  to  advance, 
it  is  so  ordered.  If  they  are  to  fall  to  the  ground,  it  is 
so  ordered.  What  can  the  Kung-pih,  Leaou,  do,  where 
such  ordering  is  concerned  ?  " 

XXXIX.  1.  The  Master  said,  "  Some  men  of  worth 
retire  from  the  world. 

2.  "  Some  retire  from  particular  countries. 

3.  "  Some  retire  because  of  disrespectful  looks. 

4.  "  Some  retire  because  of  contradictory  language." 
XL.     The  Master  said,  "  Those  who  have  done  this 

are  seven  men." 

XLI.  Tsze-loo  happening  to  pass  the  night  in  Shih- 
mun,  the  gate-keeper  said  to  him, ''  Whom  do  you  come 
from  ?  "  Tsze-loo  said,  "  From  Mr.  K'ung."  "  It  is  he, 
— is  it  not  ?  " — said  the  other,  "  who  knows  the  imprac- 
ticable nature  of  the  times,  and  yet  will  be  doing  in 
them." 

XLII.  1.  The  Master  was  playing,  one  day,  on  a 
musical  stone  in  Wei,  when  a  man,  carrying  a  straw 
basket,  passed  the  door  of  the  house  where  Confucius 
was,  and  said,  "  His  heart  is  full  who  so  beats  the  musi- 
cal stone." 

2.  A  little  while  after,  he  added, "  How  contemptible 
is  the  one-ideaed  obstinacy  those  sounds  display  !  When 
one  is  taken  no  notice  of,  he  has  simply  at  once  to  give 
over  his  wish  for  public  employment.  '  Deep  water 
must  be  crossed  with  the  clothes  on;  shallow  w^ater 
may  be  crossed  with  the  clothes  held  up.' " 

3.  The  Master  said,  "  How  determined  is  he  in  his 
purpose !     But  this  is  not  difficult." 

XLIII.  1.  Tsze-chang  said,  "  What  is  meant  when 
the  SHOO  says  that  Kaou-tsung,  while  observing  the 
usual  imperial  mourning,  was  for  three  years  without 
speaking  ?  " 


82  CHINESE   CLASSICS. 

2.  The  Master  said,  "  Why  must  Kaou-tsung  he  re- 
ferred to  as  an  example  of  this  ?  The  ancients  all  did 
so.  When  the  sovereign  died,  the  officers  all  attended 
to  their  several  duties,  taking  instructions  from  the 
prime  minister  for  three  years. " 

XLIV.  The  Master  said,  "  When  rulers  love  to  ob- 
serve the  rules  of  propriety,  the  people  respond  readily 
to  the  calls  on  them  for  service. " 

XLY.  Tsze-loo  asked  what  constituted  the  superior 
man.  The  Master  said,  "  The  cultivation  of  himself  in 
reverential  carefulness."  "  And  is  this  all  ?  "  said  Tsze- 
loo.  "He  cultivates  himself  so  as  to  give  rest  to  others," 
was  the  reply.  "  And  is  this  all  ?  "  again  asked  Tsze- 
loo.  The  Master  said,  "  He  cultivates  himself  so  as  to 
give  rest  to  all  the  people.  He  cultivates  himself  so 
as  to  give  rest  to  all  the  people : — even  Yaou  and  Shun 
were  still  solicitous  about  this." 

XL VI.  Yuen  Jang  was  squatting  on  his  heels,  and 
so  waited  the  approach  of  the  Master,  who  said  to  him, 
"In  youth,  not  humble  as  befits  a  junior;  in  manhood, 
doing  nothing  worthy  of  being  handed  down  ;  and  liv- 
ing on  to  old  age  : — this  is  to  be  a  pest."  With  this  he 
hit  him  on  the  shank  with  his  staff. 

XLYII.  1.  A  youth  of  the  village  of  K^eueh  was 
employed  by  Confucius  to  carry  the  messages  between 
him  and  his  visitors.  Some  one  asked  about  him,  say- 
ing, "  I  suppose  he  has  made  great  progress." 

2.  The  Master  said,  "  I  observe  that  he  is  fond  of  oc- 
cupying the  seat  of  a  full-grown  man;  I  observe  that 
he  walks  shoulder  to  shoulder  with  his  elders.  He  is 
not  one  who  is  seeking  to  make  progress  in  learning. 
He  wishes  quickly  to  become  a  man." 


CONFUCIAN   ANALECTS.  83 


BOOK  XV.    WET  LING  KUNG. 

Chapter  I.  1.  The  duke  Ling  of  Wei  asked  Confu- 
cius about  tactics.  Confucius  replied,  "  I  have  heard 
all  about  sacrificial  vessels,  but  I  have  not  learned  mil- 
itary matters."  On  this,  he  took  his  departure  the 
next  day. 

2.  When  he  was  in  Ch^in,  their  provisions  were  ex- 
hausted, and  his  followers  became  so  ill  that  they  were 
unable  to  rise. 

3.  Tsze-loo,  with  evident  dissatisfaction,  said,  "  Has 
the  superior  man  likewise  to  endure  in  this  way  ? " 
The  Master  said,  "  The  superior  man  may  indeed  have 
to  endure  want,  but  the  mean  man,  when  he  is  in  want, 
gives  way  to  unbridled  license." 

IL  1.  The  Master  said,  "  Ts^ze,  you  think,  I  suppose, 
that  I  am  one  who  learns  many  things  and  keeps  them 
in  memory  ?  " 

2.  Tsze-kung  replied,  "Yes, — but  perhaps  it  is  not  so ?" 

3.  "No,"  was  the  answer;  "I  seek  a  unity  all-per- 
vading." 

III.  The  Master  said,  "  Yew,  those  who  know  virtue 
are  few." 

IV.  The  Master  said,  "  May  not  Shun  be  instanced 
as  having  governed  efficiently  without  exertion  ?  What 
did  he  do  ?  He  did  nothing  but  gravely  and  reverently 
occupy  his  imperial  seat." 

V.  1.  Tsze-chang  asked  how  a  man  might  conduct 
himself,  so  as  to  he  everywhere  appreciated. 

2.  The  Master  said,  "  Let  his  words  be  sincere  and 
truthful,  and  his  actions  honorable  and  careful ; — such 
conduct  may  be  practiced  among  the  rude  tribes  of  the 


84  CHINESE   CLASSICS. 

South  or  the  North.  If  his  words  be  not  sincere  and 
truthful,  and  his  actions  not  honorable  and  careful,  will 
he,  with  such  conduct,  be  appreciated,  even  in  his  neigh- 
bourhood ? 

3.  "  "When  he  is  standing,  let  him  see  those  two 
things,  as  it  were  fronting  him.  When  he  is  in  a  car- 
riage, let  him  see  them  attached  to  the  yoke.  Then 
may  he  subsequently  carry  them  into  practice." 

4.  Tsze-chang  wrote  these  counsels  on  the  end  of 
his  sash. 

VI.  1.  The  Master  said,  "Truly  straightforward  was 
the  historiographer  Yu.  When  good  government  pre- 
vailed in  his  state,  he  was  like  an  arrow.  When  bad 
government  prevailed,  he  was  like  an  arrow. 

2.  "A  superior  man  indeed  is  Keu  Pih-yuh !  When 
good  government  prevails  in  his  state,  he  is  to  be  found 
in  office.  When  bad  government  prevails,  he  can  roll 
his  principles  up,  and  keeps  them  in  his  breast." 

VII.  The  Master  said, "  When  a  man  may  be  spoken 
with,  not  to  speak  to  him  is  to  err  in  reference  to  the 
man.  When  a  man  may  not  be  spoken  with,  to  speak 
to  him  is  to  err  in  reference  to  our  words.  The  wise 
err  neither  in  regard  to  their  man  nor  to  their  words." 

■  VIII.  The  Master  said,  "The  determined  scholar 
and  the  man  of  virtue  will  not  seek  to  live  at  the  ex- 
pense of  injuring  their  virtue.  They  will  even  sacri- 
fice their  lives  to  preserve  their  virtue  complete." 

IX.  Tsze-kung  asked  about  the  practice  of  virtue. 
The  Master  said,  "  The  mechanic,  who  wishes  to  do  his 
work  well,  must  first  sharpen  his  tools.  When  you  are 
hving  in  any  state,  take  service  with  the  most  worthy 
among  its  great  officers,  and  make  friends  of  the  most 
virtuous  among  its  scholars." 

X.  1.  Yen  Yuen  asked  how  the  government  of  a 
country  should  be  administered. 

2.  The  Master  said,  "  Follow  the  seasons  of  Hea. 


CONFUCIAN   ANALECTS.  85 

3.  "  Ride  in  the  state  carriage  of  Yin. 

4.  "  Wear  the  ceremonial  cap  of  Chow. 

5.  "  Let  the  music  be  the  Shaou  with  its  pantomimes. 

6.  "  Banish  the  songs  of  Ch^ing,  and  keep  far  from 
specious  talkers.  The  songs  of  Ch'ing  are  licentious ; 
specious  talkers  are  dangerous.  " 

XI.  The  Master  said,  "  If  a  man  take  no  thought 
about  what  is  distant,  he  will  find  sorrow  near  at  hand. " 

XII.  The  Master  said,  "It  is  all  over!  I  have  not 
seen  one  who  loves  virtue  as  he  loves  beauty. " 

XIII.  The  Master  said,  "  Was  not  Tsang  Wan  like 
one  who  had  stolen  his  situation  ?  He  knew  the  virtue 
and  the  talents  of  Hwuy  of  Lew-hea,  and  yet  did  not 
procure  that  he  should  stand  with  him  in  court. " 

XIY.  The  Master  said,  "He  who  requires  much 
from  himself  and  little  from  others,  will  keep  himself 
from  heing  the  object  of  resentment.  " 

XV.  The  Master  said,  "  When  a  man  is  not  in  the 
7ia6i^  o/ saying— ^  What  shall  I  think  of  this?  What 
shall  I  think  of  this  ?  I  can  indeed  do  nothing  with 
him ! " 

XYI.  The  Master  said,  "  When  a  number  of  people 
are  together,  for  a  whole  day,  without  their  conversa- 
tion turning  on  righteousness,  and  when  they  are  fond 
of  carrying  out  the  suggestions  of  a  small  shrewdness  ; 
—  theirs  is  indeed  a  hard  case." 

XVII.  The  Master  said,  "  The  superior  man  in  every- 
thing considers  righteousness  to  be  essential.  He  per- 
forms it  according  to  the  rules  of  propriety.  He  brings 
it  forth  in  humility.  He  completes  it  with  sincerity. 
This  is  indeed  a  superior  man." 

XVIII.  The  Master  said,  "  The  superior  man  is  dis- 
tressed by  his  want  of  ability.  He  is  not  distressed  by 
men's  not  knowing  him." 

XIX.  The  Master  said,  "  The  superior  man  dislikes 

10 


86  CHINLSE    CLASSICS. 

the  thought  of  his  name  not  being  mentioned  after  his 
death." 

XX.  The  Master  said,  "What  the  superior  man 
seeks,  is  in  himself.  What  the  mean  man  seeks,  is  in 
others." 

XXI.  The  Master  said,  "  The  superior  man  is  digni- 
fied, but  does  not  wrangle.  He  is  sociable,  but  not  a 
partizan." 

XXn.  The  Master  said,  "  The  superior  man  does 
not  promote  a  man  simply  on  account  of  his  words, 
nor  does  he  put  aside  good  words  because  of  the  man." 

XXIII.  Tsze-kung  asked,  saying,  "  Is  there  one 
word  which  may  serve  as  a  rule  of  practice  for  all  one's 
life  ? "  The  Master  said,  "  Is  not  reciprocity  such  a 
word  ?  What  you  do  not  want  done  to  yourself,  do 
not  do  to  others." 

XXIY.  1.  The  Master  said,  "  In  my  dealings  with 
men,  whose  evil  do  I  blame,  whose  goodness  do  I  praise, 
beyond  what  is  proper  ?  If  I  do  sometimes  exceed  in 
praise,  there  must  be  ground  for  it  in  my  examination 
of  the  individual. 

2.  "  This  people  supplied  the  ground  why  the  three 
dynasties  pursued  the  path  of  straightforwardness." 

XXV.  The  Master  said,  "  Even  in  my  early  days,  a 
historiographer  would  leave  a  blank  in  his  text,  and  he 
who  had  a  horse  would  lend  him  to  another  to  ride. 
Now,  alas !  there  are  no  such  things." 

XXYI.  The  Master  said,  "  Specious  words  confound 
virtue.  Want  of  forbearance  in  small  matters  con- 
founds great  plans." 

XXVII.  The  Master  said,  "When  the  multitude 
hate  a  man,  it  is  necessary  to  examine  into  the  case. 
When  the  multitude  like  a  man,  it  is  necessary  to  ex- 
amine into  the  case." 

XXVIII.  The  Master  said,  "  A  man  can  enlarge  the 
principles  which  he  follows ;  those  principles  do  not 
enlarge  the  man." 


CONFUCIAN   ANALECTS.  87 

XXIX.  The  Master  said,  "To  have  faults  and  not 
to  reform  them, — this,  indeed,  should  be  pronounced 
having  faults." 

XXX.  The  Master  said,  "I  have  been  the  whole 
day  without  eating,  and  the  whole  night  without  sleep- 
ing : —  occupied  with  thinking.  It  was  of  no  use.  The 
better  plan  is  to  learn." 

XXXI.  The  Master  said,  "  The  object  of  the  su- 
perior man  is  truth.  Food  is  not  his  object.  There 
is  ploughing; — even  in  that  there  is  sometimes  want. 
So  with  learning ;  —  emolument  may  be  found  in  it. 
The  superior  man  is  anxious  lest  he  should  not  get 
truth ;  he  is  not  anxious  lest  poverty  should  come  upon 
him." 

XXXII.  1.  The  Master  said,  "  When  a  man's  knowl- 
edge is  sufficient  to  attain,  and  his  virtue  is  not  suffi- 
cient to  enable  him  to  hold,  whatever  he  may  have 
gained,  he  will  lose  again. 

2.  "  When  his  knowledge  is  sufficient  to  attain,  and 
he  has  virtue  enough  to  hold  fast,  if  he  cannot  gov- 
ern with  dignity,  the  people  will  not  respect  him. 

3.  "  When  his  knowledge  is  sufficient  to  attain,  and 
he  has  virtue  enough  to  hold  fast ;  when  he  governs 
also  with  dignity,  yet  if  he  try  to  move  the  people  con- 
trary to  the  rules  of  propriety :  —  full  excellence  is 
not  reached." 

XXXIII.  The  Master  said,  "  The  superior  man  can- 
not be  known  in  little  matters  ;  but  he  may  be  intrust- 
ed with  great  concerns.  The  small  man  may  not  be 
intrusted  with  great  concerns,  but  he  may  be  known 
in  little  matters." 

XXXIY.  The  Master  said,  "Virtue  is  more  to 
man  than  either  water  or  fire.  I  have  seen  men  die 
from  treading  on  water  and  fire,  but  I  have  never  seen 
a  man  die  from  treading  the  course  of  virtue." 

XXXY.     The  Master  said,  "  Let  every  man  consider 


88  CHINESE   CLASSICS. 

virtue  as  what  devolves  on  himself.     He  may  not  yield 
the  performance  of  it  even  to  his  teacher." 

XXXVI.  The  Master  said,  "The  superior  man  is 
correctly  firm,  and  not  firm  merely." 

XXXVII.  The  Master  said,  "  A  minister,  in  serving 
his  prince,  reverently  discharges  his  duties,  and  makes 
his  emolument  a  secondary  consideration." 

XXXVIII.  The  Master  said,  "  There  being  instruc- 
tion, there  will  be  no  distinction  of  classes." 

XXXIX.  The  Master  said,  "  Those  whose  courses 
are  different  cannot  lay  plans  for  one  another." 

XL.  The  Master  said,  "  In  language  it  is  simply  re- 
quired that  it  convey  the  meaning." 

XLI.  1.  The  Music-master,  Meen,  having  called 
upon  him,  when  they  came  to  the  steps,  the  Master 
said,  "  Here  are  the  steps."  When  they  came  to  the 
mat /or  the  guest  to  sit  upon,  he  said, "  Here  is  the  mat." 
When  all  were  seated,  the  Master  informed  him,  saying, 
"  So  and  so  is  here ;  so  and  so  is  here." 

2.  The  Music-master,  Meen,  having  gone  out,  Tsze- 
chang  asked,  saying,  "  Is  it  the  rule  to  tell  those  things 
to  the  Music-master  ?" 

3.  The  Master  said,  "  Yes.  This  is  certainly  the  rule 
for  those  who  lead  the  blind." 


BOOK  XVI    KE  SHE. 


Chapter  I.     1.  The  head  of  the  Ke  family  was  going 
to  attack  Chuen-yu. 

2.  Yen  Yew  and  Ke  Loo  had  an  interview  with  Con- 


CONFUCIAN   ANALECTS.  89 

fucius,  and  said,  "  Our  chief,  Ke,  is  going  to  commence 
operations  against  Chuen-yu." 

3.  Confucius  said,  -^  K^ew,  is  it  not  you  who  are  in 
fault  here  ? 

4.  "  Now,  in  regard  to  Chuen-yu,  long  ago,  a  former 
king  appointed  it  to  preside  over  the  sacrifices  to  the 
eastern  Mung ;  moreover,  it  is  in  the  midst  of  the  terri- 
tory of  our  state ;  and  its  ruler  is  a  minister  in  direct 
connexion  with  the  emperor  :  —  What  has  your  chief 
to  do  with  attacking  it  ?  " 

5.  Yen  Yew  said,  "  Our  master  wishes  the  thing ; 
neither  of  us  two  ministers  wishes  it." 

6.  Confucius  said,  "K^ew,  there  are  the  words  of 
Chow  Jin, —  'When  he  can  put  forth  his  ability,  he 
takes  his  place  in  the  ranks  of  office  ;  when  he  finds 
himself  unable  to  do  so,  he  retires  from  it.  How  can 
he  be  used  as  a  guide  to  a  blind  man,  who  does  not  sup- 
port him  when  tottering,  nor  raise  him  up  when  fallen?' 

7.  "  And  further,  you  speak  wrongly.  When  a  ti- 
ger or  wild  bull  escapes  from  his  cage  ;  when  a  tortoise 
or  gem  is  injured  in  its  repository : — ^whose  is  the  fault  ?" 

8.  Yen  Yew  said,  "  But  at  present,  Chuen-yu  is  strong 
and  near  to  Pe ;  if  our  chief  do  not  now  take  it,  it  will 
hereafter  be  a  sorrow  to  his  descendants." 

9.  Confucius  said,  "K'ew,  the  superior  man  hates 
that  declining  to  say — '  I  want  such  and  such  a  thing,* 
and  framing  explanations  for  the  conduct. 

10.  "I  have  heard  that  rulers  of  states  and  chiefs  of 
families  are  not  troubled  lest  their  people  should  be  few, 
but  are  troubled  lest  they  should  not  keep  their  sev- 
eral places ;  that  they  are  not  troubled  with  fears  of 
poverty,  but  are  troubled  with  fears  of  a  want  of  con- 
tented repose  among  the  people  in  their  several  places. 
For  when  the  people  keep  their  several  places,  there 
will  be  no  poverty ;  when  harmony  prevails,  there  will 
be  no  scarcity  of  people ;  and  when  there  is  such  a 
contented  repose,  there  will  be  no  rebellious  upsetting'*'. 


90  CfflNESE   CLASSICS. 

11.  "  So  it  is. — Therefore,  if  remoter  people  are  not 
submissive,  all  the  influences  of  civil  culture  and  virtue 
are  to  be  cultivated  to  attract  them  to  be  so ;  and  when 
they  have  been  so  attracted,  they  must  be  made  con- 
tented and  tranquil. 

12.  "  Now,  here  are  you.  Yew  and  K^ew,  assisting 
your  chief  Remoter  people  are  not  submissive,  and, 
with  your  help,  he  cannot  attract  them  to  him.  In  his 
own  territory  there  are  divisions  and  downfalls,  leavings 
and  separations,  and,  with  your  help,  he  cannot  pre- 
serve it. 

13.  "And  yet  he  is  planning  these  hostile  move- 
ments within  our  state. —  I  am  afraid  that  the  sorrow 
of  the  Ke-sun  family  will  not  be  on  account  of  Chuen- 
yu,  but  will  be  found  within  the  screen  of  their  own 
court." 

II.  1.  Confucius  said,  "  When  good  government 
prevails  in  the  empire,  ceremonies,  music,  and  punitive 
military  expeditions,  proceed  from  the  emperor.  When 
bad  government  prevails  in  the  empire,  ceremonies, 
music,  and  punitive  military  expeditions  proceed  from 
the  princes.  When  these  things  proceed  from  the 
princes,  as  a  rule,  the  cases  will  be  few  in  which  they 
do  not  lose  their  power  in  ten  generations.  When 
they  proceed  from  the  great  of&cers  of  the  prhices,  as 
a  rule,  the  cases  will  be  few  in  which  they  do  not  lose 
their  power  in  five  generations.  When  the  subsidiary 
ministers  of  the  great  officers  hold  in  their  grasp  the 
orders  of  the  kingdom,  as  a  rule,  the  cases  will  be  few 
in  which  they  do  not  lose  their  power  in  three  genera- 
tions. 

2.  "When  right  principles  prevail  in  the  empire, 
government  will  not  be  in  the  hands  of  the  great  officers. 

3.  "  When  right  principles  prevail  in  the  empire, 
there  will  be  no  discussions  among  the  common  people." 

III.  Confucius  said,  "  The  revenue  of  the  state  has 


CONFUCIAN   ANALECTS.  91 

left  the  ducal  house,  now  for  five  generations.  The 
government  has  been  in  the  hands  of  the  great  officers 
for  four  generations.  On  this  account,  the  descendants 
of  the  three  Hwan  are  much  reduced." 

lY.  Confucius  said,  "There  are  three  friendships 
which  are  advantageous,  and  three  which  are  injurious. 
Friendship  with  the  upright ;  friendship  with  the  sin- 
cere ;  and  friendship  with  the  man  of  much  observa- 
tion : — these  are  advantageous.  Friendship  with  the 
man  of  specious  airs  ;  friendship  with  the  insinuatingly 
soft ;  and  friendship  with  the  glib-tongued : — these  are 
injurious." 

Y.  Confucius  said,  "  There  are  three  things  men 
find  enjoyment  in  which  are  advantageous,  and  three 
things  they  find  enjoyment  in  which  are  injurious.  To 
find  enjoyment  in  the  discriminating  study  of  ceremo- 
nies and  music ;  to  find  enjoyment  in  speaking  of  the 
goodness  of  others ;  to  find  enjoyment  in  having  many 
worthy  friends  : — these  are  advantageous.  To  find  en- 
joyment in  extravagant  pleasures ;  to  find  enjoyment 
in  idleness  and  sauntering ;  to  find  enjoyment  in  the 
pleasures  of  feasting : — these  are  injurious." 

YI.  Confucius  said,  "  There  are  three  errors  to  which 
they  who  stand  in  the  presence  of  a  man  of  virtue  and 
station  are  liable.  They  may  speak  when  it  does  not 
come  to  them  to  speak ; — this  is  called  rashness.  They 
may  not  speak  when  it  comes  to  them  to  speak ; — this 
is  called  concealment.  They  may  speak  without  look- 
ing at  the  countenance  of  their  superior , — this  is 
called  blindness." 

YII.  Confucius  said,  "  There  are  three  things  which 
the  superior  man  guards  against.  In  youth,  when  the 
physical  powers  are  not  yet  settled,  he  guards  against 
lust.  When  he  is  strong,  and  the  physical  powers  are 
full  of  vigour,  he  g¥.ards  against  quarrelsomeness.  When 
he  is  old,  and  the  animal  powers  are  decayed,  he  guards 
against  covetousness." 


92  CHINESE    CLASSICS. 

yni.  1.  Confucius  said,  "  There  are  three  things  of 
which  the  superior  man  stands  in  awe.  He  stands  in 
awe  of  the  ordinances  of  Heaven.  He  stands  in  awe 
of  great  men.     He  stands  in  awe  of  the  words  of  sages. 

2.  "  The  mean  man  does  not  know  the  ordinances  of 
Heaven,  and  consequently  does  not  stand  in  awe  of 
them.  He  is  disrespectful  to  great  men.  He  makes 
sport  of  the  words  of  sages." 

IX.  Confucius  said,  "  Those  who  are  born  with  the 
possession  of  knowledge  are  the  highest  class  of  men. 
Those  who  learn,  and  so,  readily,  get  possession  of 
knowledge,  are  the  next.  Those  who  are  dull  and 
stupid,  and  yet  compass  the  learning  are  another  class 
next  to  these.  As  to  those  who  are  dull  and  stupid 
and  yet  do  not  learn ; — they  are  the  lowest  of  the 
people." 

X.  Confucius  said,  "The  superior  man  has  nine 
things  which  are  subjects  with  him  of  thoughtful  con- 
sideration. In  regard  to  the  use  of  his  eyes,  he  is 
anxious  to  see  clearly.  In  regard  to  the  use  of  his 
ears,  he  is  anxious  to  hear  distinctly.  In  regard  to 
his  countenance,  he  is  anxious  that  it  should  be  benign. 
In  regard  to  his  demeanour,  he  is  anxious  that  it  should 
be  respectful.  In  regard  to  his  speech,  he  is  anxious 
that  it  should  be  sincere.  In  regard  to  his  doing  of 
business,  he  is  anxious  that  it  should  be  reverently 
careful.  In  regard  to  what  he  doubts  about,  he  is 
anxious  to  question  others.  When  he  is  angry,  he 
thinks  of  the  difficulties  his  anger  may  involve  him  in. 
When  he  sees  gain  to  be  got,  he  thinks  of  righteous- 
ness." 

XL  1.  Confucius  said,  "  Contemplating  good,  and 
pursuing  it,  as  if  they  could  not  reach  it ;  contempla- 
ting evil,  and  shrinking  from  it,  as  they  would  from 
thrusting  the  hand  into  boiling  water: — I  have  seen 
such  men,  as  I  have  heard  such  words. 


CONFUCIAN    ANALECTS.  93 

2.  "Living  in  retirement  to  study  their  aims,  and 
practising  righteousness  to  carry  out  their  principles : 
— I  have  heard  these  words,  but  I  have  not  seen  such 
men." 

XII.  1.  The  duke  King  of  Ts^e  had  a  thousand 
teams,  each  of  four  horses,  but  on  the  day  of  his  death, 
the  people  did  not  praise  him  for  a  single  virtue.  P^ih-e 
and  Shuh-ts^e  died  of  hunger  at  the  foot  of  the  Show- 
yang  mountain,  and  the  people,  down  to  the  present 
time,  praise  them. 

2.  "  Is  not  that  saying  illustrated  by  this  ?  " 

Xni.  1.  Ch^in  K'ang  asked  Pih-yu,  saying,  "Have 
you  heard  any  lessons  from  your  father  dijQferent /rom 
what  we  have  all  heard  ?  " 

2.  Pih-yu  replied, "  No.  He  was  standing  alone  once, 
when  I  passed  below  the  hall  with  hasty  steps,  and  said 
to  me,  ^  Have  you  learned  the  Odes  ? '  On  my  replying 
'  Not  yet,'  he  added^ '  If  you  do  not  learn  the  Odes,  you 
will  not  be  fit  to  converse  with.'  I  retired  and  studied 
the  Odes. 

3.  "  Another  day,  he  was  in  the  same  way  standing 
alone,  when  I  passed  by  below  the  hall  with  hasty 
steps,  an-d  said  to  me,  ^  Have  you  learned  the  rules  of 
Propriety  ? '  On  my  replying  '  Not  yet,'  he  added,  '  If 
you  do  not  learn  the  rules  of  Propriety,  your  character 
cannot  be  established.'  I  then  retired,  and  studied  the 
rules  of  Propriety. 

4.  "  I  have  heard  only  these  two  things  from  him." 

5.  Ch^in  K^ang  retired,  and,  quite  delighted,  said,  "  I 
asked  one  thing,  and  I  have  got  three  things.  I  have 
heard  about  the  Odes.  1  have  heard  about  the  rules  of 
Propriety.  I  have  also  heard  that  the  superior  man 
maintains  a  distant  reserve  towards  his  son. 

XIY.  The  wife  of  the  prince  of  a  State  is  called  by 
him  FOG- JIN.  She  calls  herself  seaou  t^ung.  The  people 
of  the  State  call  her  keun  foo-jin,  andj  to  the  people  of 


94  CHINESE  CLASSICS. 

other  States,  they  call  her  k^wa  seaou  keun.    The  people 
of  other  states  also  call  her  e:eun  foo-jin. 


BOOK  XVII.    YANG  HO. 


Chapter  I.  1.  Yang  Ho  wished  to  see  Confucius, 
but  Confucius  would  not  go  to  see  him.  On  this,  he 
sent  a  present  of  a  pig  to  Confucius,  who,  having 
chosen  a  time  when  Ho  was  not  at  home,  went  to  pay 
his  respects  for  the  gift  He  met  him,  however,  on  the 
way. 

2.  Ho  said  to  Confucius,  "  Come,  let  me  speak  with 
you."  He  then  asked,  "  Can  he  be  called  benevolent, 
who  keeps  his  jewel  in  his  bosom,  and  leaves  his 
country  to  confusion  ?  "  Confucius  replied,  "  No."  "  Can 
he  be  called  wise,  who  is  anxious  to  be  engaged  in  pub- 
lic employment,  and  yet  is  constantly  losing  the  oppor- 
tunity of  being  so  ?  "  Confucius  again  said,  "  No." 
"The  days  and  months  are  passing  away;  the  years  do 
not  wait  for  us."  Confucius  said,  "  Right ;  I  will  go 
into  office." 

II.  The  Master  said,  "  By  nature,  men  are  nearly 
alike  ;  by  practice,  they  get  to  be  wide  apart." 

III.  The  Master  said, "  There  are  only  the  wise  of 
the  highest  class,  and  the  stupid  of  the  lowest  class, 
who  cannot  be  changed." 

lY.  1.  The  Master  having  come  to  Woo-shing,  heard 
there  the  sound  of  stringed  instruments  and  singing. 

2.  Well-pleased  and  smiling,  he  said,  "  Why  use  an 
ox-knife  to  kill  a  fowl  ?  " 


CONFUCIAN  ANALECTS.  95 

3.  Tsze-yew  replied,  "  Formerly,  Master,  I  heard  you 
say, — '  When  the.  man  of  high  station  is  well  instructed, 
he  loves  men  ;  when  the  man  of  low  station  is  well  in- 
structed, he  is  easily  ruled.'  " 

4.  The  Master  said,  "  My  disciples,  Yen's  words  are 
right.     What  I  said  was  only  in  sport." 

V.  1.  Kung-shan  Fuh-jaou,  when  he  was  holding 
Pe,  and  in  an  attitude  of  rebellion,  invited  the  Master 
to  visit  him,  who  was  rather  inclined  to  go. 

2.  Tsze-loo  was  displeased,  and  said,  'i  Indeed  you 
cannot  go !  Why  must  you  think  of  going  to  see  Kung- 
shan?" 

3.  The  Master  said,  "  Can  it  be  without  some  reason 
that  he  has  invited  me  ?  If  any  one  employ  me,  may  I 
not  make  an  eastern  Chow  ?  " 

VI.  1.  Tsze-chang  asked  Confucius  about  perfect 
virtue.  Confucius  said,  "To  be  able  to  practise  five 
things  everywhere  under  heaven  constitutes  perfect  vir- 
tue." He  begged  to  ask  what  they  were,  and  was  told, 
"  Gravity,  generosity  of  soul,  sincerity,  earnestness,  and 
kindness.  If  you  are  grave,  you  will  not  be  treated 
with  disrespect.  If  you  are  generous,  you  will  win  all. 
If  you  are  sincere,  people  will  repose  trust  in  you.  If 
you  are  earnest,  you  will  accomplish  much.  If  you  are 
Idnd,  this  will  enable  you  to  employ  the  services  of 
others." 

VII.  1.  Peih  Heih  inviting  him  to  visit  him,  the 
Master  was  inclined  to  go. 

2.  Tsze-loo  said,  "  Master,  formerly  I  have  heard  you 
say, '  When  a  man  in  his  own  person  is  guilty  of  doing 
evil,  a  superior  man  will  not  associate  with  him.'  Peih 
Heih  is  in  rebellion,  holding  possession  of  Chung-mow; 
if  you  go  to  him,  what  shall  be  said  ?  " 

3.  The  Master  said, "  Yes,  I  did  use  these  words.  But 
is  it  not  said,  that,  if  a  thing  be  really  hard,  it  may  be 
ground  without  being  made  thin  ?  Is  it  not  said,  that,  if 


96  CHINESE   CLASSICS. 

a  thing  be  really  white,  it  may  be  steeped  in  a  dark 
fluid  without  being  made  black  ? 

4.  "  Am  I  a  bitter  gourd  !  How  can  I  be  hung  up  out 
of  the  way  of  being  eaten?" 

yill.  1.  The  Master  said,  "Yew,  have  you  heard 
the  six  words  to  which  are  attached  six  becloudings?" 
Yew  replied,  "  I  have  not." 

2.  "  Sit  down,  and  I  will  tell  them  to  you. 

3.  "  There  is  the  love  of  being  benevolent  without 
the  love  of  learning ; — the  beclouding  here  leads  to  a 
foolish  simplicity.  There  is  the  love  of  knowing  with- 
out the  love  of  learning ; — the  beclouding  here  leads  to 
dissipation  of  mind.  There  is  the  love  of  being  sincere 
without  the  love  of  learning; — the  beclouding  here 
leads  to  an  injurious  disregard  of  consequences.  There 
is  the  love  of  straightforwardness  without  the  love  of 
learning; — the  beclouding  here  leads  to  rudeness. 
There  is  the  love  of  boldness  without  the  love  of  learn- 
ing ; — the  beclouding  here  leads  to  insubordination. 
There  is  the  love  of  firmness  without  the  love  of  learn- 
ing;— the  beclouding  here  leads  to  extravagant  con- 
duct." 

IX.  1.  The  Master  said,  "  My  children,  why  do  you 
not  study  the  Book  of  Poetry  ? 

2.  "  The  Odes  serve  to  stimulate  the  mind. 

3.  "  They  may  be  used  for  purposes  of  self-contem- 
plation. 

4.  "  They  teach  the  art  of  sociability. 

5.  "  They  show  how  to  regulate  feelings  of  resent- 
ment. 

6.  "  From  them  you  learn  the  more  immediate  duty 
of  serving  one's  father,  and  the  remoter  one  of  serving 
one's  prince. 

7.  "  From  them  we  become  largely  acquainted  with 
the  names  of  birds,  beasts,  and  plants." 

X.  The  Master  said  to  Pih-yuh, "  Do  you  give  your- 


CONFUCIAN   ANALECTS.  97 

self  to  the  Chow-nan,  and  the  Chaoii-nan.  The  man, 
who  has  not  studied  the  Chow-nan  and  the  Chaou-nan, 
is  like  one  who  stands  with  his  face  right  against  a  wall. 
Is  he  not  so?" 

XI.  The  Master  said,  " '  It  is  according  to  the  rules 
of  propriety,'  they  say. — '  It  is  according  to  the  rules  of 
propriety,'  they  say.  Are  gems  and  silk  all  that  is 
meant  by  propriety  ?  ^  It  is  Music,'  they  say.  '  It  is 
Music,'  they  say.  Are  bells  and  drums  all  that  is 
meant  by  Music  ?  " 

XII.  The  Master  said,  "  He  who  puts  on  an  appear- 
ance of  stern  firmness,  while  inwardly  he  is  weak,  is 
like  one  of  the  small,  mean,  people ; — yea,  is  he  not 
like  the  thief  who  breaks  through,  or  climbs  over,  a 
wall  ?  " 

XIII.  The  Master  said,  "  Your  good  careful  people 
of  the  villages  are  the  thieves  of  virtue." 

XIV.  The  Master  said,  "  To  tell,  as  we  go  along, 
what  we  have  heard  on  the  way,  is  to  cast  away  our 
virtue." 

XY.  1.  The  Master  said,  "  There  are  those  mean 
creatures  1  How  impossible  it  is  along  with  them  to 
serve  one's  prince  1 

2.  "  While  they  have  not  got  their  aims,  their  anx- 
iety is  how  to  get  them.  When  they  have  got  them, 
their  anxiety  is  lest  they  should  lose  them. 

3.  "  When  they  are  anxious  lest  such  things  should 
be  lost,  there  is  nothing  to  which  they  will  not  pro- 
ceed." 

XVI.  1.  The  Master  said,  "Anciently,  men  had 
three  failings,  which  now  perhaps  are  not  to  be  found. 

2.  "  The  high-mindedness  of  antiquity  showed  itself 
in  a  disregard  of  small  things ;  the  high-mindedness  of 
the  present  day  shows  itself  in  wild  license.  The  stern 
dignity  of  antiquity  showed  itself  in  grave  reserve ; 
the  stern  dignity  of  the  present  day  shows  itself  in 


98  CHINESE   CLASSICS. 

quarrelsome  perverseness.  The  stupidity  of  antiquity 
showed  itself  in  straightforwardness ;  the  stupidity  of 
the  present  day  shows  itself  in  sheer  deceit." 

XVII.  The  Master  said,  "  Fine  words  and  an  insin- 
uating appearance  are  seldom  associated  with  virtue." 

XVIII.  The  Master  said,  "I  hate  the  manner  in 
which  purple  takes  away  the  lustre  of  vermillion.  I 
hate  the  way  in  which  the  songs  of  Ch'ing  confound 
the  music  of  the  Gna.  I  hate  those  who  with  their 
sharp  mouths  overthrow  fcngdoms  and  families." 

XIX.  1.  The  Master  said,  "I  would  prefer  not 
speaking." 

2.  Tsze-kung  said,  "If  you.  Master,  do  not  speak, 
what  shall  we,  your  disciples,  have  to  record  ?  " 

3.  The  Master  said,  "  Does  Heaven  speak  ?  The  four 
seasons  pursue  their  courses,  and  all  things  are  continvr 
ally  being  produced,  hut  does  Heaven  say  anything  ?  " 

XX.  Joo  Pei  wished  to  see  Confucius,  but  Confucius 
declined,  on  the  ground  of  being  sick,  to  see  him. 
When  the  bearer  of  this  message  went  out  at  the  door, 
he  took  his  harpsichord,  and  sang  to  it,  in  order  that 
Pei  might  hear  him. 

XXI.  1.  Tsae  Go  asked  about  the  three  years* 
mowmmg  for  parents,  saying  that  one  year  was  long 
enough. 

2.  "  If  the  superior  man,"  said  he, "  abstains  for  three 
years  from  the  observances  of  propriety,  those  observ- 
ances will  be  quite  lost.  If  for  three  years  he  abstains 
from  music,  music  will  be  ruined. 

3.  "  Within  a  year,  the  old  grain  is  exhausted,  and 
the  new  grain  has  sprung  up,  and,  in  procuring  fire  by 
friction,  we  go  through  all  the  changes  of  wood  for  that 
purpose.  After  a  complete  year,  the  mourning  may 
stop." 

I.  The  Master  said,  "  If  you  were,  after  a  year,  to 
eat  good  rice,  and  wear  embroidered  clothes,  would  you 
feel  at  ease  ? "  "I  should,"  replied  Go. 


CONFUCIAN   ANALECTS.  VU 

5.  The  Master  said,  '^  If  you  can  feel  at  ease,  do  it. 
But  a  superior  man,  during  the  whole  period  of  mourn- 
ing, does  not  enjoy  pleasant  food  which  he  may  eat, 
nor  derive  pleasure  from  music  which  he  may  hear. 
He  also  does  not  feel  at  ease,  if  he  is  comfortably 
lodged.  Therefore  he  does  not  do  what  you  propose. 
But  now  you  feel  at  ease  and  may  do  it." 

6.  Tsae  Go  then  went  out,  and  the  Master  said, 
^^  This  shows  Yu's  want  of  virtue.  It  is  not  till  a  child 
is  three  years  old  that  it  is  allowed  to  leave  the  arms  of 
its  parents.  And  the  three  years  mourning  is  univer- 
sally observed  throughout  the  empire.  Did  Yu  enjoy 
the  three  years'  affection  for  his  parents  ?  " 

XXII.  The  Master  said,  "  Hard  is  the  case  of  him, 
who  will  stuff  himself  with  food  the  whole  day,  with- 
out applying  his  mind  to  anything  good!  Are  there 
not  gamesters  and  chessplayers  ?  To  be  one  of  these 
would  still  be  better  than  doing  nothing  at  all." 

XXIII.  Tsze-loo  said,  "  Does  the  superior  man  es- 
teem valour  ?  "  The  Master  said,  "  The  superior  man 
holds  righteousness  to  be  of  highest  importance.  A 
man  in  a  superior  situation,  having  valour  without 
righteousness,  will  be  guilty  of  insubordination ;  one  of 
the  lower  people,  having  valour  without  righteousness, 
will  commit  robbery." 

XXIY.  1.  Tsze-kung  said,  "Has  the  superior  man 
his  hatreds  also  ? "  The  Master  said,  "  He  has  his  hat- 
reds. He  hates  those  who  proclaim  the  evil  of  others. 
He  hates  the  man  who,  being  in  a  low  station,  slanders 
his  superiors.  He  hates  those  who  have  valour  merely, 
and  are  unobservant  of  propriety.  He  hates  those  who 
are  forward  and  determined,  aud,  at  the  same  time,  of 
contracted  understanding." 

2.  The  Master  then  inquired,  "  Tsze,  have  you  also 
your  hatreds  ?  "  Tsze-kung  replied,  "  I  hate  those  who 
pry   out  matters,  and  ascribe  the  knowledge  to  their 


100  CHINESE   CLASSICS. 

wisdom.  I  hate  those  who  are  only  not  modest,  and 
think  that  they  are  valorous.  I  hate  those  who  make 
known  secrets,  and  think  that  they  are  straightfor- 
ward." 

XXV.  The  Master  said,  "  Of  all  people,  girls  and 
servants  are  the  most  difficult  to  behave  to.  If  you 
are  familiar  with  them,  they  lose  their  humility.  If 
you  maintain  a  reserve  towards  them,  they  are  discon- 
tented." 

XXYI.  The  Master  said,  "  When  a  man  at  forty  is 
the  object  of  dislike,  he  will  always  continue  what  he 


BOOK  XYHI.    WEI  TSZE 

Chapter  I.  1.  The  viscount  of  Wei  withdrew  from 
the  court  The  viscount  of  Ke  became  a  slave  to  Chow. 
Pe-kan  remonstrated  with  him  and  died. 

2.  Confucius  said,  "  The  Yin  dynasty  possessed  these 
three  men  of  virtue." 

II.  Hwuy  of  Lew-hea  being  chief  criminal  judge, 
was  thrice  dismissed  from  his  office.  Some  one  said  to 
him,  "  Is  it  not  yet  time  for  you.  Sir,  to  leave  this  ? " 
He  replied,  "  Serving  men  in  an  upright  way,  where 
shall  I  go  to,  and  not  experience  such  a  thrice-repeated 
dismissal  ?  If  I  choose  to  serve  men  in  a  crooked  way, 
what  necessity  is  there  for  me  to  leave  the  country  of 
my  parents  ?  " 

III.  The  duke  King  of  Ts^e,  with  reference  to  the 
manner  in  which  he  should  treat  Confucius,  said,  "  I 


CONFUCUN   ANALECTS.  i()l 

cannot  treat  him  as  I  would  th.e  chief  of  the  Ke  fam- 
ily. I  will  treat  him  in  a  matiijeV^^between  tkit  accord- 
ed to  the  chief  of  the  Ke,  and  that  gjven  to  the  chief 
of  the  Mang  family."  HeVj^,<ro\e^i4/'*^I  ajrijo^ife^  can- 
not use  his  doctrines"     Confucius  took  his  departure. 

lY.  The  people  of  Ts^e  sent  to  Loo  a  present  of 
female  musicians,  which  Ke  Hwan  received,  and  for 
three  days  no  court  was  held.  Confucius  took  his  de- 
parture. 

V.  1.  The  madman  of  Ts^oo,  Tsee-yu,  passed  by 
Confucius,  singing  and  saying,  "  Oh  Fung  !  Oh  Fung  ! 
How  is  your  virtue  degenerated!  As  to  the  past,  re- 
proof is  useless;  but  the  future  may  be  provided 
against.  Give  up  your  vain  pursuit.  Give  up  your 
vain  pursuit.  Peril  awaits  those  who  now  engage  in 
affairs  of  government." 

2.  Confucius  alighted  and  wished  to  converse  with 
him,  but  Tsee-yu  hastened  away,  so  that  he  could  not 
talk  with  him. 

YI.  1.  Ch'ang-tseu  and  Kee-neih  were  at  work  in 
the  field  together,  when  Confucius  passed  by  them,  and 
sent  Tsze-loo  to  enquire  for  the  ford. 

2.  Ch^ang-tseu  said,  "  Who  is  he  that  holds  the  reins 
in  the  carriage  there ?"  Tsze-loo  told  him,  "It  is  K^ung 
K^ew."  "Is  it  not  K^ung  K^ew  of  Loo?"  asked  he. 
"  Yes,"  was  the  reply,  to  which  the  other  rejoined,  "  He 
knows  the  ford." 

3.  Tsze-loo  then  enquired  of  Kee-neih,  who  said  to 
him,  "  Who  are  you,  Sir  ?  "  He  answered,  "  I  am  Chung 
Yew."  "  Are  you  not  the  disciple  of  K  ung  K^ew  of 
Loo  ?  "  asked  the  other.  "  I  am,"  replied  he,  and  then 
Kee-neih  said  to  him,  "  Disorder,  like  a  swelling  flood, 
spreads  over  the  whole  empire,  and  who  is  he  that  will 
change  it  for  you  ?  Than  follow  one  who  merely  with- 
draws from  this  one  and  that  one,  had  you  not  better 
follow  those  who  have  withdrawn  from  the  world  alto- 

12 


102  CHINESE   CLASSICS. 

gether?"    With  this  he.  fell  to  covering  up  the  seed, 
and  proc^edfid  with  JiUl'iqdrkj  without  stopping. 

4.  Ts^Q-l5>o,  went,  and  reported  their  remarks,  when 
his  nxakbe>yufc^rt'edtwitHii  sigh,  "It  is  impossible  to  as- 
sociate with  birds  and  beasts,  as  if  they  were  the  same 
with  us.  If  I  associate  not  with  these  people, — with 
mankind, — with  whom  shall  I  associate  ?  If  right  prin- 
ciples prevailed  through  the  empire,  there  would  be  no 
use  for  me  to  change  its  state." 

YII.  1.  Tsze-loo,  following  the  Master,  happened  to 
fall  behind,  when  he  met  an  old  man,  carrying,  across 
his  shoulder  on  a  staff,  a  basket  for  weeds.  Tsze-loo 
said  to  him,  "  Have  you  seen  my  master.  Sir ! "  The 
old  man  replied,  "  Your  four  limbs  are  unaccustomed  to 
toil ;  you  cannot  distinguish  the  five  kinds  of  grain : — 
who  is  your  master  ? "  With  this,  he  planted  his  staff 
in  the  ground,  aud  proceeded  to  weed. 

2.  Tsze-loo  joined  his  hands  across  his  breast,  and 
stood  before  him, 

3.  The  old  man  kept  Tsze-loo  to  pass  the  night  in 
his  house,  killed  a  fowl,  prepared  millet,  and  feasted  him. 
He  also  introduced  to  him  his  two  sons. 

4.  Next  day,  Tsze-loo  went  on  his  way,  and  reported 
his  adventure.  The  Master  said,  "He  is  a  recluse,"  and 
sent  Tsze-loo  back  to  see  him  again,  but,  when  he  got 
to  the  place,  the  old  man  was  gone. 

5.  Tsze-loo  then  said  to  the  family,  "  Not  to  take  of- 
fice is  not  righteous.  If  the  relations  between  old  and 
young  may  not  be  neglected,  how  is  it  that  he  sets 
aside  the  duties  that  should  be  observed  between  sov- 
ereign and  minister  ?  Wishing  to  maintain  his  personal 
purity,  he  allows  that  great  relation  to  come  to  confu- 
sion. A  superior  man  takes  office,  and  performs  the 
righteous  duties  belonging  to  it.  As  to  the  failure  of 
right  principles  to  make  progress,  he  is  aware  of  that." 

yill.     1.  The  men  who  have  retired  to  privacy  from 


COJSrFUClAN   ANALECTS.  108 

the  world  have  been  Pih-e,  Shuh-ts^e,  Yu-chung,  E-yih, 
Choo-chang,  Hwuy  of  Lew-hea,  and  Shaou-leen. 

2.  The  Master  said,  ''-  Kefusing  to  surrender  their 
wills,  or  to  submit  to  any  taint  in  their  persons ;  such, 
I  think,  were  Pih-e  and  Shuh-ts^e. 

3.  "It  may  be  said  of  Hwuy  of  Lew-hea,  and  of 
Shaou-leen,  that  they  surrendered  their  wills,  and  sub- 
mitted to  taint  in  their  persons,  but  their  words  corres- 
ponded with  reason,  and  their  actions  were  such  as  men 
are  anxious  to  see.  This  is  all  that  is  to  be  remarked 
in  them. 

4.  "It  may  be  said  of  Yu-chung  and  E-yih,  that, 
while  they  hid  themselves  in  their  seclusion,  they  gave 
a  license  to  their  words,  but,  in  their  persons,  they  suc- 
ceeded in  preserving  their  purity,  and,  in  their  retire- 
ment, they  acted  according  to  the  exigency  of  the 
times. 

5.  "  I  am  different  from  all  these.  I  have  no  course 
for  which  I  am  predetermined,  and  no  course  against 
which  I  am  predetermined." 

IX.  1.  The  grand  music-master,  Che,  went  to  Ts^e. 
Kan,  the  master  of  the  hand  at  the  second  meal,  went 
to  Ts^oo.  Leaou,  the  hand-mfiaster  at  the  third  meal, 
went  to  Ts^ae.  Keueh,  the  hand-master  at  the  fourth 
meal,  went  to  Ts4n. 

2  Fang-shuh,  the  drum-master,  withdrew  to  the  north 
of  the  river.  Woo,  the  master  of  the  hand-drum,  with- 
drew to  the  Han.  Yang,  the  assistant  music-master, 
and  Seang,  master  of  the  musical  stone,  withdrew  to  an 
island  in  the  sea." 

X.  The  duke  of  Chow  addressed  his  son,  the  duke 
of  Loo,  saying,  "  The  virtuous  prince  does  not  neglect 
his  relations.  He  does  not  cause  the  great  ministers  to 
repine  at  his  not  employing  them.  Without  some 
great  cause,  he  does  not  dismiss  from  their  ofl&ces  the 
members  of  old  families.  He  does  not  seek  in  one  man 
talents  for  every  employment." 


104  CHINESE   CLASSICS. 

XL  To  Chow  belonged  the  eight  officers,  Pih-ta,  Pih- 
kwoh,  Chung-tuh,  Chung-hwuh,  Shuh-yay,  Shuh-hea, 
Ke-suy,  and  Ke-kwa. 


BOOK  XIX.    TSZE-CHANG. 

Chapter  I.  Tsze-chang  said,  "The  scholar,  trained 
for  public  duty,  seeing  threatening  danger,  is  prepared 
to  sacrifice  his  life.  When  the  opportunity  of  gain  is 
presented  to  him,  he  thinks  of  righteousness.  In  sacri- 
ficing, his  thoughts  are  reverential.  In  mourning,  his 
thoughts  are  about  the  grief  which  he  should  feel. 
Such  a  man  commands  our  approbation  indeed." 

II.  Tsze-chang  said,  "  When  a  man  holds  fast  virtue, 
but  without  seeking  to  enlarge  it,  and  believes  right 
principles,  but  without  firm  sincerity,  what  account  can 
be  made  of  his  existence  or  non-existence?" 

III.  The  disciples  of  Tsze-hea  asked  Tsze-chang 
about  the  principles  of  intercourse.  Tsze-chang  asked, 
"  What  does  Tsze-hea  say  on  the  subject?  "  They  re- 
plied, "  Tsze-hea  says  : — '  Associate  with  those  who  can 
advantage  you.  Put  away  from  you  those  who  cannot 
do  so'  Tsze-chang  observed,  "  This  is  different  from 
what  I  have  learned.  The  superior  man  honours  the 
talented  and  virtuous,  and  bears  with  all.  He  praises 
the  good,  and  pities  the  incompetent.  Am  I  possessed 
of  great  talents  and  virtue  ? — who  is  there  among  men 
whom  I  will  vnot  bear  with  ?  Am  I  devoid  of  talents 
and  virtue  ? — ^men  will  put  me  away  from  them.  Whdt 
have  we  to  do  with  the  putting  away  of  others  ?  " 


CONFUCIAN   ANALECTS.  105 

ly.  Tsze-hea  said,  "  Even  in  inferior  studies  and  em- 
ployments there  is  something  worth  being  looked  at, 
but  if  it  be  attempted  to  carry  them  out  to  what  is  re- 
mote, there  is  a  danger  of  their  proving  inapplicable. 
Therefore,  the  superior  man  does  not  practice  them." 

y.  Tsze-hea  said,  "  He,  who  from  day  to  day  recog- 
nizes what  he  has  not  yet,  and  from  month  to  month 
does  not  forget  what  he  has  attained  to,  may  be  said  in- 
deed to  love  to  learn." 

yi.  Tsze-hea  said,  "  There  are  learning  extensively, 
and  having  a  firm  and  sincere  aim ;  inquiring  with  ear- 
nestness, and  reflecting  with  self-application : — virtue  is 
in  such  a  course." 

yil.  Tsze-hea  said,  "  Mechanics  have  their  shops  to 
dwell  in,  in  order  to  acomplish  their  works.  The  supe- 
rior man  learns,  in  order  to  reach  to  the  utmost  of  his 
principles." 

yill.  Tsze-hea  said,  "  The  mean  man  is  sure  to  gloss 
his  faults." 

IX.  Tsze-hea  said,  "The  superior  man  undergoes 
three  changes.  Looked  at  from  a  distance,  he  appears 
stern ;  when  approached,  he  is  mild ;  when  he  is  heard 
to  speak,  his  language  is  firm  and  decided." 

X.  Tsze-hea  said,  "  The  superior  man,  having  ob- 
tained their  confidence,  may  then  impose  labours  on  his 
people.  If  he  have  not  gained  their  confidence,  they 
will  think  that  he  is  oppressing  them.  Having  ob- 
tained the  confidence  of  his  prince,  he  may  then  re- 
monstrate with  him.  If  he  have  not  gained  his  confi- 
dence, the  prince  will  think  that  he  is  vilifying  him." 

XI.  Tsze-hea  said,  "  When  a  person  does  not  trans- 
gress the  boundary-line  in  the  great  virtues,  he  may 
pass  and  repass  it  in  the  small  virtues." 

XII.  1.  Tsze-yew  said,  "  The  disciples  and  followers 
of  Tsze-hea,  in  sprinkling  and  sweeping  the  ground,  in 
answering  and  replying,  in  advancing  and  receding,  are 


106  CHINESE   CLASSICS. 

sufficiently  accomplished.  But  these  are  only  the 
branches  of  learning,  and  they  are  left  ignorant  of 
what  is  essential. — How  can  they  be  acknowledged  as 
sufficiently  taught  ?  " 

2.  Tsze-hea  heard  of  the  remark  and  said,  ''  Alas ! 
Yen  Yew  is  wrong.  According  to  the  way  of  the  su- 
perior man  in  teaching,  what  departments  are  there 
which  he  considers  of  prime  importance,  and  delivers  ? 
what  are  there  which  he  considers  of  secondary  impor- 
tance, and  allows  himself  to  be  idle  about  ?  But  as  in 
the  case  of  plants,  which  are  assorted  according  to  their 
classes,  so  he  deals  with  his  disciples.  How  can  the 
way  of  a  superior  man  be  such  as  to  make  fools  of  any 
of  them  ?  Is  it  not  the  sage  alone,  who  can  unite  in 
one  the  beginning  and  the  consummation  of  learning  ?  " 

XIII.  Tsze-hea  said,  "  The  officer,  hewing  discharged 
all  his  duties,  should  devote  his  leisure  to  learning. 
The  student,  having  completed  his  learning,  should  ap- 
ply himself  to  be  an  officer." 

XIY.  Tsze-hea  said. "  Mourning,  having  been  carried 
to  the  utmost  degree  of  grief,  should  stop  with  that." 

XV,  Tsze-hea  said,  "  My  friend  Chang  can  do  things 
which  are  hard  to  be  done,  but  yet  he  is  not  perfectly 
virtuous." 

XYI.  The  philosopher  Tsang  said,  "  How  imposing 
is  the  manner  of  Chang !  It  is  difficult  along  with  him 
to  practise  virtue." 

XYII.  The  philosopher  Tsang  said,  ^'1  heard  this 
from  our  Master : — ^  Men  may  not  have  shown  what  is 
in  them  to  the  full  extent,  and  yet  they  will  be  found 
to  do  so,  on  occasion  of  mourning  for  their  parents.'  " 

X Yin.  The  philosopher  Tsang  said,  "  I  have  heard 
this  from  our  Master: — 'The  filial  piety  of  Mang 
Chwang,  in  other  matters,  was  what  other  men  are 
competent  to,  but,  as  seen  in  his  not  changing  the  min- 
isters of  his  father,  nor  his  father's  mode  of  govern- 
ment, it  is  difficult  to  be  attained  to.' " 


CONFUCIAN   ANALECTS.  107 

XIX.  The  chief  of  the  Mang  family  having  ap- 
pointed Yang  Foo  to  be  chief  criminal  judge,  the  latter 
consulted  the  philosopher  Tsang.  Tsang  said,  "  The 
rulers  have  failed  in  their  duties,  and  the  people  conse- 
quently been  disorganized,  for  a  long  time.  When  you 
have  found  out  the  truth  of  any  accusation^  be  grieved 
for  and  pity  them,  and  do  not  feel  joy  at  your  own 
ability" 

XX.  Tsze-kung  said,  "  Chow's  wickedness  was  not 
so  great  as  that  name  implies.  Therefore,  the  superior 
man  hates  to  dwell  in  a  low-lying  situation,  where  all 
the  evil  of  the  world  will  flow  in  upon  him." 

XXI.  Tsze-kung  said,  "  The  faults  of  the  superior 
man  are  like  the  eclipses  of  the  sun  and  moon.  He 
has  his  faults,  and  all  men  see  them ;  he  changes  again, 
and  all  men  look  up  to  him." 

XXII.  1.  Kung-sun  Ch^aou  of  Wei  asked  Tsze-kung, 
saying,  "  From  whom  did  Chung-ne  get  his  learning  ?  " 

2.  Tsze-kung  replied,  "  The  doctrines  of  Wan  and 
Woo  have  not  yet  fallen  to  the  earth.  They  are  to  be 
found  among  men.  Men  of  talents  and  virtue  remem- 
ber the  greater  principles  of  them,  and  others,  not  pos- 
sessing such  talents  and  virtue,  remember  the  smaller. 
Thus,  all  possess  the  doctrines  of  Wan  and  Woo. 
Where  could  our  Master  go  that  he  should  not  have  an 
opportunity  of  learning  them  ?  And  yet  what  necessity 
was  there  for  his  having  a  regular  master  ?  " 

XXIII.  1.  Shuh-sun  Woo-shuh  observed  to  the 
great  officers  in  the  court,  saying, "  Tsze-kung  is  supe- 
rior to  Chung-ne." 

2.  Tsze-fuh  King-pih  reported  the  observation  to 
Tsze-kung,  who  said,  "  Let  me  use  the  comparison  of  a 
house  and  its  encompassing  wall.  My  wall  only  reaches 
to  the  shoulders.  One  may  peep  over  it,  and  see  what- 
ever is  valuable  in  the  apartments. 

3.  "  The  wall  of  my  master  is  several  fathoms  high. 


108  CHINESE   CLASSICS, 

If  one  do  not  find  the  door  and  enter  by  it,  he  cannot 
see  the  ancestral  temple  with  its  beauties,  nor  all  the 
ojQ&cers  in  their  rich  array. 

4.  "  But  I  may  assume  that  they  are  few  who  find 
the  door.  Was  not  the  observation  of  the  chief  only 
what  might  have  been  expected  ?  " 

XXIV.  Shuh-sun  Woo-shuh  having  spoken  reviling- 
ly  of  Chung-ne,  Tsze-kung  said,  "  It  is  of  no  use  doing 
so.  Chung-ne  cannot  be  reviled.  The  talents  and  vir- 
tue of  other  men  are  hillocks  and  mounds,  which  may 
be  stept  over.  Chung-ne  is  the  sun  or  moon,  which  it 
is  not  possible  to  step  over.  Although  a  man  may  wish 
to  cut  himself  off/rom  the  sa^e,  what  harm  can  he  do 
to  the  sun  or  moon  ?  He  only  shows  that  he  does  not 
know  his  own  capacity." 

XXY.  1.  Tsze-k'in,  addressing  Tsze-kung,  said,  "You 
are  too  modest.  How  can  Chung-ne  be  said  to  be  su- 
perior to  you  ?  " 

2.  Tsze-kung  said  to  him,  "  For  one  word  a  man  is 
often  deemed  to  be  wise,  and  for  one  word  he  is  often 
deemed  to  be  foolish.  We  ought  to  be  careful  indeed 
in  what  we  say. 

3.  "  Our  Master  cannot  be  attained  to,  just  in  the 
same  way  as  the  heavens  cannot  be  gone  up  to  by  the 
steps  of  a  stair. 

4.  "  Were  our  Master  in  the  position  of  the  prince  of 
a  State  or  the  chief  of  a  Family,  we  should  find  veri- 
fied the  description  which  has  been  given  of  a  sage's 
rule  : — he  would  plant  the  people,  and  forthwith  they 
would  be  established;  he  would  lead  them  on,  and 
forthwith  they  would  follow  him ;  he  would  make  them 
happy,  and  forthwith  multitudes  would  resort  to  his  do- 
minions ;  he  would  stimulate  them,  and  forthwith  they 
would  be  harmonious.  While  he  lived,  he  would  be  glo- 
rious. When  he  died,  he  would  be  bitterly  lamented. 
How  is  it  possible  for  him  to  be  attained  to  ?  " 


CONFUCIAN   ANALECTS.  109 


BOOK  XX.    YAOU  YUE. 

Chapter  I.  1.  Yaou  said,  "  Oli !  you,  Shun,  the 
Heaven-determined  order  of  succession  now  rests  in 
your  person.  Sincerely  hold  fast  the  Due  Mean.  If 
there  shall  be  distress  and  want  within  the  four  seas, 
your  Heavenly  revenue  will  come  to  a  perpetual  end." 

2.  Shun  also  used  the  same  language  in  giving  charge 
to  Yu. 

3.  'Pang  said,  "I,  the  child  Le,  presume  to  use  a 
dark-colored  victim,  and  presume  to  announce  to  Thee, 
0  most  great  and  sovereign  God,  that  the  sinner  I  dare 
not  pardon,  and  thy  ministers,  0  God,  I  do  not  keep  in 
obscurity.  The  examination  of  them  is  by  thy  mind, 
0  God.  If,  in  my  person,  I  commit  offences,  they  are 
not  to  be  attributed  to  you,  the  people  of  the  myriad 
regions.  If  you  in  the  myriad  regions  commit  offences, 
these  offences  must  rest  on  my  person." 

4.  Chow  conferred  great  gifts,  and  the  good  were 
enriched, 

5.  "  Although  he  has  his  near  relatives,  they  are  not 
equal  to  my  virtuous  men.  The  people  are  throwing 
blame  upon  me,  the  one  man." 

6.  He  carefully  attended  to  the  weights  and  meas- 
ures, examined  the  body  of  the  laws,  restored  the  dis- 
carded officers,  and  the  good  government  of  the  empire 
took  its  course. 

7.  He  revived  states  that  had  been  extinguished,  re- 
stored families  whose  line  of  succession  had  been  broken, 
and  called  to  office  those  who  had  retired  into  obscurity, 

13 


110  CHINESE   CLASSICS. 

SO  that  throughout  the  empire  the  hearts  of  the  people 
turned  towards  him. 

8.  What  he  attached  chief  importance  to,  were  the 
food  of  the  people,  the  duties  of  mourning,  and  sacri- 
fices. 

9.  By  his  generosity,  he  won  all.  By  his  sincerity, 
he  made  the  people  repose  trust  in  him.  By  his  ear- 
nest activity,  his  achievements  were  great.  By  his 
justice,  all  were  delighted. 

II.  1.  Tsze-chang  asked  Confucius,  saying,  ^  In  what 
way  should  a  person  in  authority  act  in  order  that  he 
may  conduct  government  properly  ?  "  The  Master  re- 
plied, "  Let  him:  honour  the  five  excellent,  and  banish 
away  the  four  bad,  things; — then  may  he  conduct  gov- 
ernment properly."  Tsze-chang  said,  "What  are  meant 
by  the  five  excellent  things?"  The  Master  said, "When 
the  person  in  authority  is  beneficent  without  great  ex- 
penditure ;  when  he  lays  tasks  on  the  people  without 
their  repining ;  when  he  pursues  what  he  desires  with- 
out being  covetous ;  when  he  maintains  a  dignified  ease 
without  being  proud;  when  he  is  majestic  without 
being  fierce." 

2.  Tsze-chang  said,  ^^  What  is  meant  by  being  benefi- 
cent without  great  expenditure  ?  "  The  Master  replied, 
"  When  the  person  in  authority  makes  more  beneficial 
to  the  people  the  things  from  which  they  naturally  de- 
rive benefit ; — is  not  this  being  beneficent  without  great 
expenditure  ?  When  he  chooses  the  labours  which  are 
proper,  and  makes  them*labour  on  them,  who  will  re- 
pine ?  When  his  desires  are  set  on  benevolent  goverrir 
ment,  and  he  realizes  it,  who  wiU  accuse  him  of  covei^ 
ousness  ?  Whether  he  has  to  do  with  many  people  or 
few,  or  with  things  great  or  small,  he  does  not  dare  to 
indicate  any  disrespect ; — is  not  this  to  maintain  a  dig- 
nified ease  without  any  pride  ?  He  adjusts  his  clothes 
and  cap,  and  throws  a  dignity  into  his  looks,  so  that, 


CONFUCIAN  ANALECTS.  Ill 

thus  dignified,  he  is  looked  at  with  awe ; — is  not  this  to 
be  majestic  without  being  fierce?" 

3.  Tsze-chang  then  asked,  "  What  are  meant  by  the 
four  bad  things  ?  "  The  Master  said, "  To  put  the  people 
to  death  without  having  instructed  them ; — this  is  called 
cruelty.  To  require  from  them,  suddenly,  the  full  tale 
of  work,  without  having  given  them  warning : — this  is 
called  oppression.  To  issue  orders  as  if  without  ur- 
gency, at  first,  and,  when  the  time  comes,  to  insist  on 
them  with  severity ; — this  is  called  injury.  And,  gen- 
erally speaking,  to  give  pay  or  rewards  to  men,  and  yet 
to  do  it  in  a  stingy  way ; — this  is  called  acting  the  part 
of  a  mere  of&cial." 

III.  1.  The  Master  said,  "  Without  recognizing  the 
ordinances  of  Heaven,  it  is  impossible  to  be  a  superior 
man. 

2.  "Without  an  acquaintance  with  the  rules  of  Pro- 
priety, it  is  impossible  for  the  character  to  be  estabhshed. 

3.  "  Without  knowing  the  force  of  words,  it  is  impos- 
sible to  know  men." 


THE  GREAT  LEARNING. 


My  master,  the  philosopher  Ch'ing^,  says ; — "  The  Great  Learning  is  a  book 
left  by  Confucius,  and  forms  the  gate  by  which  first  learners  enter  into 
virtue.  That  we  can  now  perceive  the  order  in  which  the  ancients 
pursued  their  learning,  is  solely  owing  to  the  preservation  of  this 
work,  the  Analects  and  Mencius  coming  after  it.  Learners  must  com- 
mence their  course  with  this,  and  then  it  may  be  hoped  they  will  be 
kept  from  error." 

THE   TEXT    OF   CONFUCIUS. 

1.  What  the  Great  Learning  teaches/is — to  illustrate 
illustrious  virtue  ;  to  renovate  the  people  ;  and  to  rest 
in  the  highest  excellence. 

2.  The  point  where  to  rest  being  known,  the  object 
of  pursuit  is  then  determined ;  and,  that  being  deter- 
mined, a  calm  unperturbedness  may  be  attained.  To 
that  calmness  there  will  succeed  a  tranquil  repose.  In 
that  repose  there  may  be  careful  deliberation,  and  that 
deliberation  will  be  followed  by  the  attainment  of  the 
desired  end. 

3.  Things  have  their  root  and  their  completion.  Af- 
fairs have  their  end  and  their  beginning.  To  know 
what  is  first  and  what  is  last  will  lead  near  to  what  is 
taught  in  the  Great  Learning. 

4.  The  ancients  who  wished  to  illustrate  illustrious 
virtue  throughout  the  empire,  first  ordered  well  their 
own  States.  Wishing  to  order  well  their  States,  they 
first  regulated  their  families.  Wishing  to  regulate 
their  families,  they  first  cultivated  their  persons.  Wish- 
ing to  cultivate  their  persons,  they  first  rectified  their 
hearts.  Wishing  to  rectify  their  hearts,  they  first 
sought  to  be  sincere  in  their  thoughts.  Wishing  to  be 
sincere  in  their  thoughts,  they  first  extended  to  the  ut- 

(112) 


fr  THE  GREAT  LEARNING.  113 

most  their  knowledge.     Such  extension  of  knowledge 
lay  in  the  investigation  of  things. 

5.  Things  being  investigated,  knowledge  became  com- 
plete. Their  knowledge  being  complete,  their  thoughts 
were  sincere.  Their  thoughts  being  sincere,  their  hearts 
were  then  rectified.  Their  hearts  being  rectified,  their 
persons  were  cultivated.  Their  persons  being  culti- 
vated, their  families  were  regulated.  Their  families 
being  regulated,  their  States  were  rightly  governed. 
Their  States  being  rightly  governed,  the  whole  empire 
was  made  tranquil  and  happy. 

6.  From  the  emperor  down  to  the  mass  uf  the  people, 
all  must  consider  the  cultivation  of  the  person  the  root 
of  every  thing  besides. 

7.  It  cannot  be,  when  the  root  is  neglected,  that  what 
should  spring  from  it  will  be  well  ordered.  It  never 
has  been  the  case  that  what  was  of  great  importance 
has  been  slightly  cared  for,  and,  at  the  same  time,  that 
what  was  of  slight  importance  has  been  greatly  cared 
for. 

The  preceding  chapter  of  classical  text  is  in  the  words  of  Confucius, 
handed  down  by  the  philosopher  Tsang.  The  ten  chapters  of  explana- 
tion which  follow  contain  the  views  of  Tsang,  and  were  recorded  by  his 
disciples.  In  the  old  copies  of  the  work,  there  appeared  considerable 
confusion  in  these,  from  the  disarrangement  of  the  tablets.  But  now, 
availing  myself  of  the  decisions  of  the  philosopher  Ch'ing,  and  having 
examined  anew  the  classical  text,  I  have  arranged  it  in  order,  as  fol- 
lows : — 

COMMENTARY   OF   THE   PHILOSOPHER  TSANG. 

Chapter  I.  1.  In  the  Announcement  to  K^ang  it  is 
said,  "  He  was  able  to  make  his  virtue  illustrious." 

2.  In  the  T'ae  Kea,  it  is  said,  "  He  contemplated  and 
studied  the  illustrious  decrees  of  heaven." 

3.  In  the  Canon  of  the  emperor  Yaou,it  is  said,  "He 
was  able  to  make  illustrious  his  lofty  virtue." 

4.  These  passages  all  show  how  those  sovereigns 
made  themselves  illustrious. 

The  above  first  chapter  of  commentary  explains  the  illustration  of  illus- 
trious virtue. 


114  CHINESE    CLASSICS. 

II.  1.  On  the  bathing-tub  of  T^ang,  the  following 
words  were  engraved : — "  If  you  can  one  day  renovate 
yourself,  do  so  from  day  to  day.  Yea,  let  there  be  daily 
renovation." 

2.  In  the  Announcement  to  K^ang,  it  is  said,  "  To 
stir  up  the  new  people." 

3.  In  the  Book  of  Poetry,  it  is  said, "  Although  Chow 
was  an  ancient  state,  the  ordinance  which  lighted  on  it 
was  new." 

4.  Therefore,  the  superior  man  in  every  thing  uses 
his  utmost  endeavours. 

The  above  second  chapter  of  commentary  explains  the  renovating  of  the 
people. 

III.  1.  In  the  Book  of  Poetry,  it  is  said,  "  The  im- 
perial domain  of  a  thousand  le  is  where  the  people 
rest." 

2.  In  the  Book  of  Poetry,  it  is  said,  "  The  twittering 
yellow  bird  rests  on  a  corner  of  the  mound."  The 
Master  said,  "When  it  rests,  it  knows  where  to  rest. 
Is  it  possible  that  a  man  should  not  be  equal  to  this 
bird?" 

3.  In  the  Book  of  Poetry,  it  is  said,  "  Profound  was 
King  Wan.  With  how  bright  and  unceasing  a  feeling 
of  reverence  did  he  regard  his  resting  places ! "  As 
a  sovereign,  he  rested  in  benevolence.  As  a  minister, 
he  rested  in  reverence.  As  a  son,  he  rested  in  fiUal 
piety.  As  a  father,  he  rested  in  kindness.  In  commu- 
nication with  his  subjects,  he  rested  in  good  faith. 

4.  In  the  Book  of  Poetry,  it  is  said,  "  Look  at  that 
winding  course  of  the  K'e,  with  the  green  bamboos  so 
luxuriant!  Here  is  our  elegant  and  accomplished 
prince !  As  we  cut  and  then  file  •  as  we  chisel  and  then 
grind :  so  has  he  cultivated  himself.  How  grave  is  he 
and  dignified !  How  majestic  and  distinguished !  Our 
elegant  and  accomplished  prince  never  can  be  forgot- 
ten."    That  expression — "  as  we  cut  and  then  file,"  in- 


THE  GREAT  LEARNING.  115 

dicates  the  work  of  learning.  "  As  we  chisel,  and  then 
grind/'  indicates  that  of  self  culture.  "  How  grave  is 
he  and  dignified!"  indicates  the  feeling  of  cautious 
reverence.  "  How  commanding  and  distinguished," 
indicates  an  awe-inspiring  deportment.  "  Our  elegant 
and  accomplished  prince  never  can  be  forgotten,"  indi- 
cates how,  when  virtue  is  complete  and  excellence  ex- 
treme, the  people  cannot  forget  them. 

5.  In  the  Book  of  Poetry,  it  is  said,  "  Ah !  the  former 
kings  are  not  forgotten."  Future  princes  deem  worthy 
what  they  deemed  worthy,  and  love  what  they  loved. 
The  common  people  delight  in  what  they  delighted, 
and  are  benefited  by  their  beneficial  arrangements.  It 
is  on  this  account  that  the  former  kings,  after  they 
have  quitted  the  world,  are  not  forgotten. 

The  above  third  chapter  of  commentary  explains  resting  in  the  highest 
excellence. 

lY.  The  Master  said,  "  In  hearing  litigations,  I  am 
like  any  other  body.  What  is  necessary  is  to  cause  the 
people  to  have  no  litigations  ?  "  So,  those  who  are  de- 
void of  principle  find  it  impossible  to  carry  out  their 
speeches,  and  a  great  awe  would  be  struck  into  men's 
minds  ; — this  is  called  knowing  the  root. 

The  above  fourth  chapter  of  commentary  explains  the  root  and  the  issue. 

V.     1.  This  is  called  knowing  the  root. 

2.  This  is  called  the  perfecting  of  knowledge. 

The  above  fifth  chapter  of  the  commentary  explained  the  meaning  of 
"  investigating  things  and  carrying  knowledge  to  the  utmost  extent," 
but  it  is  now  lost.  I  have  ventured  to  take  the  views  of  the  scholar 
Ch'ing  to  supply  it,  as  follows : — The  meaning  of  the  expression,  "  The 
perfecting  of  knowledge  depends  on  the  investigation  of  things,  is  this : 
— If  we  wish  to  carry  our  knowledge  to  the  utmost,  we  must  investigate 
the  principles  of  all  things  we  come  into  contact  with,  for  the  intelli- 
gent mind  of  man  is  certainly  formed  to  know,  and  there  is  not  a  single 
thing  in  which  its  principles  do  not  inhere.  But  so  long  as  all  princi- 
ples are  not  investigated,  man's  knowledge  is  incomplete.  On  this 
account,  the  Learning  for  Adults,  at  the  outset  of  its  lessons,  instructs 
the  learner,  in  regard  to  all  things  in  the  world,  to  proceed  from  what 
knowledge  he  has  of  their  principles,  and  pursue  his  investigation  of 
them,  till  he  reaches  the  extreme  point.  After  exerting  himself  in  this 
way  for  a  long  time,  he  will  suddenlv  find  himself  possessed  of  a  wide 


116  CHINESE   CLASSICS. 

and  far-reaching  penetration.  Then,  the  qualities  of  all  things,  whether' 
external  or  internal,  the  subtle  or  the  coarse,  will  all  be  apprehended, 
and  the  mind,  in  its  entire  substance  and  its  relations  to  things,  will  be 
perfectly  intelligent.  This  is  called  the  investigation  of  things.  This 
is  called  the  perfection  of  knowledge. 

yi.  1.  What  is  meant  by  "making  the  thoughts 
sincere,"  is  the  allowing  no  self-deception,  as  when  we 
hate  a  bad  smell,  and  as  when  we  love  what  is  beauti- 
ful. This  is  called  self-enjoyment.  Therefore,  the  su- 
perior man  must  be  watchful  over  himself  when  he  is 
alone. 

2.  There  is  no  evil  to  which  the  mean  man,  dwelling 
retired,  will  not  proceed,  but  when  he  sees  a  superior 
man,  he  instantly  tries  to  disguise  himself,  concealing 
his  evil,  and  displaying  what  is  good.  The  other  be- 
holds him,  as  if  he  saw  his  heart  and  reins : — of  what 
use  is  his  disguise  f  This  is  an  instance  of  the  saying — 
"  What  truly  is  within  will  be  manifested  without." 
Therefore,  the  superior  man  must  be  watchful  over 
himself  when  he  is  alone. 

3.  The  disciple  Tsang  said,  "  What  ten  eyes  behold, 
what  ten  hands  point  to,  is  to  be  regarded  with  rev- 
erence ! " 

4.  Riches  adorn  a  house,  and  virtue  adorns  the  peir- 
son.  The  mind  is  expanded,  and  the  body  is  at  ease. 
Therefore,  the  superior  man  must  make  his  thoughts 
sincere. 

The  above  sixth  chapter  of  commentary  explains  making  the  thoughts 
sincere. 

YII.  1.  What  is  meant  by,  "  The  cultivation  of  the 
person  depends  on  rectifying  the  mind,"  may  he  thus  il- 
lustrated : — If  a  man  be  under  the  influence  of  passion, 
he  will  be  incorrect  in  his  conduct.  He  will  be  the 
same,  if  he  is  under  the  influence  of  terror,  or  under 
the  influence  of  fond  regard,  or  under  that  of  sorrow 
and  distress. 

2.  When  the  mind  is  not  present,  we  look  and  do  not 
see;  we  hear  and  do  not  understand;  we  eat  and  do 
not  know  the  taste  of  what  we  eat. 


I  HE  GREAT  LEARNING.  117 

3.  This  is  what  is  meant  by  saying  that  the  cultiva- 
tion of  the  person  depends  on  the  rectifying  of  the 
mind. 

The  above  seventh  chapter  of  commentary  explains  rectifying  the  mind 
and  cultivating  the  person. 

YIII.  1.  What  is  meant  by  "  The  regulation  of  one's 
family  depends  on  the  cultivation  of  his  person/'  is  this : 
— Men  are  partial  where  they  feel  affection  and  love ; 
partial  where  they  despise  and  dislike ;  partial  where 
they  stand  in  awe  and  reverence ;  partial  where  they 
feel  sorrow  and  compassion ;  partial  where  they  are  ar- 
rogant and  rude.  Thus  it  is  that  there  are  few  men  in 
the  world,  who  love,  and  at  the  same  time  know  the  bad 
qualities  of  the  object  of  their  love,  or  who  hate,  and 
yet  know  the  excellences  of  the  object  of  their  hatred. 

2.  Hence  it  is  said,  in  the  common  adage,  ''  A  man 
does  not  know  the  wickedness  of  his  son ;  he  does  not 
know  the  richness  of  his  growing  corn." 

3.  This  is  what  is  meant  by  saying  that  if  the  per- 
son be  not  cultivated,  a  man  cannot  regulate  his  fam- 
ily- 

The  above  eighth  chapter  of  commentary  explains  the  cultivating  the 
person  and  regulating  the  family. 

IX.  1.  What  is  meant  by  "  In  order  rightly  to  gov- 
ern his  State,  it  is  necessary  first  to  regulate  his  family," 
is  this : — It  is  not  possible  for  one  to  teach  others,  while 
he  cannot  teach  his  own  family.  Therefore,  the  ruler, 
without  going  beyond  his  family,  completes  the  lessons 
for  the  State.  There  is  filial  piety : — therewith  the  sov- 
ereign should  be  served.  There  is  fraternal  submission : 
— therewith  elders  and  superiors  should  be  served. 
There  is  kindness: — therewith  the  multitude  should  be 
treated. 

2.  In  the  Announcement  to  K^ang,  it  is  said, "  Act  as 
if  you  were  watching  over  an  infant."  If  a  mother  is 
really  anxious  about  it,  though  she  may  not  hit  exactly 
the  wants  of  her  infant,  she  will  not  be  far  from  doing 


118  CHINESE   CLASSICS. 

SO.     There  never  has  been  a  girl  who  learned  to  bring 
up  a  child/ that  she  might  afterwards  marry. 

3.  From  the  loving  example  of  one  family,  a  whole 
State  becomes  loving,  and  from  its  courtesies,  the  whole 
State  becomes  courteous,  while,  from  the  ambition  and 
perverseness  of  the  one  man,  the  whole  State  may  be 
led  to  rebellious  disorder; — such  is  the  nature  of  the 
influence.  This  verifies  the  saying,  "  Affairs  may  be 
ruined  by  a  single  sentence ;  a  kingdom  may  be  setr 
tied  by  its  one  man." 

4.  Yaou  and  Shun  led  on  the  empire  with  benevo- 
lence, and  the  people  followed  them.  Kee  and  Chow 
led  on  the  empire  with  violence,  and  the  people  fol- 
lowed them.  The  orders  which  these  issued  were  con- 
trary to  the  practices  which  they  loved,  and  so  the 
people  did  not  follow  them.  On  this  account,  the  ruler 
must  himself  be  possessed  of  the  good  qualities,  and 
then  he  may  require  them  in  the  people.  He  must 
not  have  the  had  qualities  in  himself,  and  then  he  may 
require  that  they  shall  not  be  in  the  people.  Never 
has  there  been  a  man,  who,  not  having  reference  to  his 
own  character  and  wishes  in  dealing  with  others,  was 
able  effectually  to  instruct  them. 

5.  Thus  we  see  how  the  government  of  the  State 
depends  on  the  regulation  of  the  family. 

6.  In  the  Book  of  Poetry,  it  is  said, "  That  peach  tree, 
so  delicate  and  elegant !  How  luxuriant  is  its  foliage  ! 
This  girl  is  going  to  her  husband's  house.  She  will 
rightly  order  her  household."  Let  the  household  be 
rightly  ordered,  and  then  the  people  of  the  State  may 
be  taught. 

7.  In  the  Book  of  Poetry,  it  is  said,  "  They  can  dis- 
charge their  duties  to  their  elder  brothers.  They  can 
discharge  their  duties  to  their  younger  brothers."  Let 
the  ruler  discharge  his  duties  to  his  elder  and  younger 
brothers,  and  then  he  may  teach  the  people  of  the 
State. 


THE  GREAT  LEARNING.  119 

8.  In  the  Book  of  Poetry,  it  is  said,  "  In  his  deport- 
ment there  is  nothing  wrong  ;  he  rectifies  all  the  people 
of  the  State."  Yes  ;  when  the  ruler,  as  a  father,  a  son, 
and  a  brother,  is  a  model,  then  the  people  imitate  him. 

9.  This  is  what  is  meant  by  saying,  "  The  govern- 
ment of  his  kingdom  depends  on  his  regulation  of  the~ 
family." 

The  above  ninth  chapter  of  commentary  explains  regulating  the  family 
and  governing  the  kingdom. 

X.  1.  What  is  meant  by  "  The  making  the  whole 
empire  peaceful  and  happy  depends  on  the  government 
of  his  State,"  is  this  : — When  the  sovereign  behaves  to 
his  aged,  as  the  aged  should  be  behaved  to,  the  people 
become  filial ;  when  the  sovereign  behaves  to  his  elders, 
as  elders  should  be  behaved  to,  the  people  learn  broth- 
erly submission ;  when  the  sovereign  treats  compassion- 
ately the  young  and  helpless,  the  people  do  the  same. 
Thus  the  ruler  has  a  principle  with  which,  as  with  a 
measuring  square,  he  may  regulate  his  conduct. 

2.  What  a  man  dislikes  in  his  superiors,  let  him  not 
display  in  the  treatment  of  his  inferiors, ;  what  he  dis- 
likes in  inferiors,  let  him  not  display  in  the  service  of 
his  superiors ;  what  he  hates  in  those  who  are  before 
him,  let  him  not  therewith  precede  those  who  are  be- 
hind him ;  what  he  hates  in  those  who  are  behind  him, 
let  him  not  therewith  follow  those  who  are  before  him ; 
what  he  hates  to  receive  on  the  right,  let  him  not  be- 
stow on  the  left ;  what  he  hates  to  receive  on  the  left, 
let  him  not  bestow  on  the  right : — this  is  v/hat  is  called 
"  The  principle,  with  which,  as  with  a  measuring  square, 
to  regulate  one's  conduct." 

3.  In  the  Book  of  Poetry,  it  is  said,  "  How  much  to 
be  rejoiced  in  are  these  princes,  the  parents  of  the 
people !  When  a  prince  loves  what  the  people  love, 
and  hates  what  the  people  hate,  then  is  he  what  is  called 
the  parent  of  the  people. 


120  CHINESE   CLASSICS. 

4.  In  the  Book  of  Poetry,  it  is  said,  "  Lofty  is  that 
southern  hill,  with  its  rugged  masses  of  rocks !  Greatly 
distinguished  are  you,  0  grandrtesicheY  Yin,  the  people 
all  look  up  to  you."  Rulers  of  kingdoms  may  not  neg- 
lect to  be  careful.  If  they  deviate  to  a  mean  selfish- 
ness, they  will  be  a  disgrace  in  the  empire. 

5.  In  the  Book  of  Poetry,  it  is  said,  "  Before  the  sov- 
ereigns of  the  Yin  dynasty  had  lost  the  hearts  of  the 
people,  they  could  appear  before  God.  Take  warning 
from  the  house  of  Yin.  The  great  decree  is  not  easily 
preserved"  This  shows  that,  by  gaining  the  people, 
the  kingdom  is  gained,  and,  by  losing  the  people,  the 
kingdom  is  lost. 

6.  On  this  account,  the  ruler  will  first  take  pains 
about  his  own  virtue.  Possessing  virtue  will  give  him 
the  people.  Possessing  the  people  will  give  him  the 
territory.  Possessing  the  territory  will  give  him  its 
wealth.  Possessing  the  wealth,  he  will  have  resources 
for  expenditure. 

7.  Virtue  is  the  root ;  wealth  is  the  result. 

8.  If  he  make  the  root  his  secondary  object,  and  the 
result  his  primary,  he  will  only  wrangle  with  his  people, 
and  teach  them  rapine. 

9.  Hence,  the  accumulation  of  wealth  is  the  way  to 
scatter  the  people;  and  the  letting  it  be  scattered 
among  them  is  the  way  to  collect  the  people. 

10.  And  hence,  the  ruler's  words  going  forth  contra- 
ry to  right,  will  come  back  to  him  in  the  same  way, 
and  wealth,  gotten  by  improper  ways,  will  take  its  de- 
parture by  the  same. 

11.  In  the  Announcement  to  K^ang,  it  is  said,  "  The 
decree  indeed  may  not  always  rest  on  us;''  that  is, 
goodness  obtains  the  decree,  and  the  want  of  goodness 
loses  it. 

12.  In  the  Book  of  Ts^oo,  it  is  said,  "  The  kingdom 
of  Ts^oo  does  not  consider  that  to  be  valuable.  It  val- 
ues, instead,  its  good  men." 


THE  GREAT  LEARNING.  121 

13.  Duhe  Wan's  uncle,  Fan,  said,"  Our  fugitive  does 
not  account  that  to  be  precious.  What  he  considers 
precious,  is  the  affection  due  to  his  parent." 

14.  In  the  Declaration  of  the  duke  of  Ts^in,  it  is  said, 
"  Let  me  have  but  one  minister,  plain  and  sincere,  not 
pretending  to  other  abilities,  but  with  a  simple,  upright,- 
mind ;  and  possessed  of  generosity,  regarding  the  tal- 
ents of  others  as  though  he  himself  possessed  them 
and,  where  he  finds  accomplished  and  perspicacious 
men,  loving  them  in  his  heart  more  than  his  mouth  ex- 
presses, and  really  showing  himself  able  to  bear  them 
and  employ  them : — such  a  minister  will  be  able  to  pre- 
serve my  sons  and  grandsons,  and  black-haired  people, 
and  benefits  likewise  to  the  kingdom  may  well  be 
looked  for  from  him.  But  if  it  he  his  character,  when 
he  finds  men  of  ability,  to  be  jealous  and  hate  them ; 
and  when  he  finds  the  accomplished  and  perspicacious 
men,  to  oppose  them  and  not  allow  their  advancement, 
showing  himself  really  not  able  to  bear  them  : — such  a 
minister  will  not  be  able  to  protect  my  sons  and  grand- 
sons and  black-haired  people ;  and  may  he  not  also  be 
pronounced  dangerous  to  the  State  ?  " 

15.  It  is  only  the  truly  virtuous  man,  who  can  send 
away  such  a  man  and  banish  him,  driving  him  out 
among  the  barbarous  tribes  around,  determined  not  to 
dwell  along  with  him  in  the  Middle  kingdom.  This  is 
in  accordance  with  the  saying,  "  It  is  only  the  truly 
virtuous  man  who  can  love  or  who  can  hate  others." 

16.  To  see  men  of  worth  and  not  be  able  to  raise 
them  to  office ;  to  raise  them  to  office,  but  not  to  do  so 
quickly : — this  is  disrespectful.  To  see  bad  men,  and 
not  be  able  to  remove  them ;  to  remove  them,  but  not 
to  do  so  to  a  distance  : — this  is  weakness. 

17.  To  love  those  whom  men  hate,  and  to  hate  those 
whom  men  love ; — this  is  to  outrage  the  natural  feeling 
of  men.  Calamities  cannot  fail  to  come  down  on  him 
who  does  so. 


122  CHINESE   CLASSICS. 

,  18.  Thus  we  see  that  the  sovereign  has  a  great  course 
to  pursue.  He  must  show  entire  self-devotion  and  sin- 
cerity to  attain  it,  and  by  pride  and  extravagance  he 
will  fail  of  it. 

19.  There  is  a  great  course  also  for  the  production 
of  wealth.  Let  the  producers  be  many  and  the  con- 
sumers few.  Let  there  be  activity  in  the  production, 
and  economy  in  the  expenditure.  Then  the  wealth 
will  always  be  sufficient. 

20.  The  virtuous  ruler,  by  means  of  his  wealth, 
makes  himself  more  distinguished.  The  vicious  ruler 
accumulates  wealth,  at  the  expense  of  his  life. 

21.  Never  has  there  been  a  case  of  the  sovereign 
loving  benevolence,  and  the  people  not  loving  right>- 
eousness.  Never  has  there  been  a  case  where  the 
people  have  loved  righteousness,  and  the  affairs  of  the 
sovereign  have  not  been  carried  to  completion.  And 
never  has  there  been  a  case  where  the  wealth  in  such 
a  State,  collected  in  the  treasuries  and  arsenals,  did  not 
continue  in  the  sovereign's  possession. 

22.  The  officer  Mang  Heen  said,  "  He  who  keeps 
horses  and  a  carriage  does  not  look  after  fowls  and  pigs. 
The  family  which  keeps  its  stores  of  ice  does  not  rear 
cattle  or  sheep.  So,  the  house  which  possesses  a  hun- 
dred chariots  should  not  keep  a  minister  to  look  out  for 
imposts  that  he  may  lay  them  on  the  people.  Than  to 
have  such  a  minister,  it  were  better  for  that  house  to 
have  one  who  should  rob  it  of  its  revenues^  This  is  in 
accordance  with  the  saying : — "  In  a  State,  pecuniary 
gain  is  not  to  be  considered  to  be  prosperity,  but  its 
prosperity  will  be  found  in  righteousness." 

23.  When  he  who  presides  over  a  State  or  a  family 
makes  his  revenues  his  chief  business,  he  must  be  under 
the  influence  of  some  small,  mean  man.  He  may  con- 
sider this  man  to  be  good  ;  but  when  such  a  person  is 
employed  in  the  administration  of  a '  State  or  family, 


THE  GREAT  LEARNING.  123 

calamities  from  Heaven,  and  injuries  from  men,  will  be- 
fal  it  together,  and,  though  a  good  man  may  take  his 
place,  he  will  not  be  able  to  remedy  the  evil.  This  il- 
lustrates again  the  saying,  ''In  a  State,  gain  is  not  to 
be  considered  prosperity,  but  its  prosperity  will  be  found 
in  righteousness." 

The  above  tenth  chapter  of  commentary  explains  the  government  of  the 
State,  and  the  making  the  empire  peaceful  and  happy. 

There  are  thus,  in  all,  ten  chapters  of  commentary,  the  first  four  of 
which  discuss,  in  a  general  manner,  the  scope  of  the  principal  topic 
of  the  Work ;  while  the  other  six  go  particularly  into  an  exhibition  of 
the  work  required  in  its  subordinate  branches.  The  fifth  chapter  con- 
tains the  important  subject  of  comprehending  true  excellence,  and  the 
sixth,  what  is  the  foundation  of  the  attainment  of  true  sincerity. 
Those  two  chapters  demand  the  especial  attention  of  the  learner.  Let 
not  the  reader  despise  them  because  of  their  simplicity. 


THE  DOCTRINE  OF  THE  MEAN. 


My  master,  the  philosopher  Ch'ing,  says,  "  Being  without  inclination  to 
either  side  is  called  chung  ;  admitting  of  no  change  is  called  yung. 
By  CHUNG  is  denoted  the  correct  course  to  be  pursued  by  all  under 
heaven ;  by  yung  is  denoted  the  fixed  principle  regulating  all  under 
heaven.    This  work  contains  the  law  of  the  mind,  which  was  handed 

'  down  from  one  to  another,  in  the  Confucian  school,  till  Tsze-sze,  fearing 
lest  in  the  course  of  time  errors  should  arise  about  it,  committed  it  to 
writing,  and  delivered  it  to  Mencius.  The  book  flrsi  speaks  of  one 
principle ;  it  next  spreads  this  out,  and  embraces  all  things ;  finally,  it 
returns  and  gathers  them  all  up  under  the  one  principle.  Unroll  it, 
and  it  fills  the  universe ;  roll  it  up,  and  it  retires  and  lies  hid  in  myste- 
riousness.  The  relish  of  it  is  inexhaustible.  The  whole  of  it  is  solid 
learning.  When  the  skilful  reader  has  explored  it  with  delight  till  he 
has  apprehended  it,  he  may  carry  it  into  practice  all  his  life,  and  will 
find  that  it  cannot  be  exhausted. 

Chapter  I.  1.  What  Heaven  has  conferred  is  called 
THE  NATURE ;  an  accordance  with  this  nature  is  called  the 
PATH  of  duty  ;  the  regulation  of  this  path  is  called  in- 
struction. 

2.  The  path  may  not  be  left  for  an  instant.  If  it 
could  be  left,  it  would  not  be  the  path.  On  this  ac- 
count, the  superior  man  does  not  wait  till  he  sees 
things,  to  be  cautious,  nor  till  he  hears  things,  to  be  ap- 
prehensive. 

3.  There  is  nothing  more  visible  than  what  is  secret, 
and  nothing  more  manifest  than  what  is  minute.  There- 
fore the  superior  man  is  watchful  over  himself,  when  he 
is  alone.  *^ 

4.  While  there  are  no  stirrings  of  pleasure,  anger,  sor- 
row, or  joy,  the  mind  may  be  said  to  be  in  the  state  of 
EQUILIBRIUM.  When  those  feelings  have  been  stirred, 
and  they  act  in  their  due  degree,  there  ensues  what 
may  be  called  the  state  of  harmony.  This  equilibrium 
is  the  great  joot /rom  which  grow  all  the  human  actings 

(124) 


THE  DOCTRINE  OF  THE  MEAN.  125 

in  the  world,  and  this  harmony  is  the  universal  path 
which  they  all  should  pursue, 

5.  Let  the  states  of  equilibrium  and  harmony  exist 
in  perfection,  and  a  happy  order  will  prevail  through- 
out heaven  and  earth,  and  all  things  will  be  nourished 
and  flourish. 

In  the  first  chapter  which  is  given  above,  Tsze-szo  states  the  views  which 
had  been  handed  down  to  him,  as  the  basis  of  his  discourse.  First,  it 
shows  clearly  how  the  path  of  duty  is  to  be  traced  to  its  origin  in 
Heaven,  and  is  unchangeable,  while  the  substance  of  it  is  provided  in 
ourselves,  and  may  not  be  departed  from.  Next,  it  spffaks  of  the  im- 
portance of  preserving  and  nourishing  this,  and  of  exercising  a  watch- 
ful self-scrutiny  with  reference  to  it.  Finally,  it  speaks  of  the  merito- 
rious achievements  and  transforming  influence  of  sage  and  spiritual 
men  in  their  highest  extent.  The  wish  of  Tsze-sze  was  that  hereby 
the  learner  should  direct  his  thoughts  inwards,  and  by  searching  in 
himself,  there  find  these  truths,  so  that  he  might  put  aside  all  outward 
temptations  appealing  to  his  selfishness,  and  fill  up  the  measure  of  the 
goodness  which  is  natural  to  him.  This  chapter  is  what  the  writer 
Yang  called  it, — "  The  sum  of  the  whole  work."  In  the  ten  chapters 
which  follow,  Tsze-sze  quotes  the  words  of  the  Master  to  complete  the 
meaning  of  this. 

II.  1.  Chung-ne  said,  "The  superior  man  embodies 
the  course  of  the  Mean;  the  mean  man  acts  contrary 
to  the  course  of  the  Mean. 

2.  "  The  superior  man's  embodying  the  course  of  the 
Mean  is  because  he  is  a  superior  man,  and  so  always 
maintains  the  Mean.  The  mean  man's  acting  contrary 
to  the  course  of  the  Mean  is  because  he  is  a  mean  man, 
and  has  no  caution." 

III.  The  Master  said,  "  Perfect  is  the  virtue  which " 
is  according  to  the  Mean !  Rare  have  they  long  been 
among  the  people,  who  could  practise  it ! " 

ly.  1.  The  Master  said,  "I  know  how  it  is  that  the 
path  of  the  Mean  is  not  yalked  in : — The  knowing  go 
beyond  it,  and  the  stupid  do  not  come  up  to  it.  I  know 
how  it  is  that  the  path  of  the  Mean  is  not  understood : 
— The  men  of  talents  and  virtue  go  beyond  it,  and  the 
worthless  do  not  come  up  to  it. 

2.  "  There  is  no  body  but  eats  and  drinks.     But  they 
are  few  who  can  distinguish  flavors." 
15 


126  CHINESE   CLASSICS. 

Y.  The  Master  said,  "  Alas!  How  is  the  path  of  the 
Mean  untrodden  ! " 

YI.  The  Master  said,  "  There  was  Shun  : — He  indeed 
was  greatly  wise !  Shun  loved  to  question  others,  and 
to  study  their  words,  though  they  might  be  shallow. 
He  concealed  what  was  bad  in  them,  and  displayed  what 
was  good.  He  took  hold  of  their  two  extremes,  deter- 
mined  the  Mean,  and  employed  it  in  his  government  of 
the  people.     It  was  by  this  that  he  was  Shun ! " 

YII.  The  Master  said,  "  Men  all  say, '  We  are  wise ; ' 
but  being  driven  forward  and  taken  in  a  net,  a  trap,  or 
a  pitfall,  they  know  not  how  to  escape.  Men  all  say, 
'  We  are  wise ; '  but  happening  to  choose  the  course  of 
the  Mean,  they  are  not  able  to  keep  it  for  a  round 
month." 

Yin.  The  Master  said,  "  This  was  the  manner  of 
Hwuy : — he  made  choice  of  the  Mean,  and  whenever 
he  got  hold  of  what  was  good,  he  clasped  it  firmly,  as 
if  wearing  it  on  his  breast,  and  did  not  lose  it." 

IX.  The  Master  said,  "  The  empire,  its  States,  and 
its  families,  may  be  perfectly  ruled  ;  dignities  and  emol- 
uments may  be  declined ;  naked  weapons  may  be  tram- 
pled under  the  feet ;  — but  the  course  of  the  Mean 
cannot  be  attained  to." 

X.  1.  Tsze-loo  asked  about  energy. 

2.  The  Master  said, "  Do  you  mean  the  energy  of  the 
South,  the  energy  of  the  North,  or  the  energy  which 
you  should  cultivate  yourself? 

3.  To  show  forbearance  and  gentleness  in  teaching 
others;  and  not  to  revenge  unreasonable  conduct: — 
this  is  the  energy  of  Southern  regions,  and  the  good 
man  makes  it  his  study. 

4.  "  To  lie  under  arms ;  and  meet  death  without  re- 
gret : — this  is  the  energy  of  Northern  regions,  and  the 
forceful  make  it  their  study. 

5.  "  Therefore,  the  superior  man  cultivates  a  friendr 


THE  DOCTRINE  OF  THE  MEAN.  127 

ly  harmony,  without  being  weak. — How  firm  is  he  in 
his  energy !  He  stands  erect  in  the  middle,  without  in- 
clining to  either  side. — How  firm  is  he  in  his  energy  ! 
When  good  principles  prevail  in  the  government  of  his 
country,  he  does  not  change  from  what  he  was  in  retire- 
ment.— How  firm  is  he  in  his  energy !  When  bad  prin- 
ciples prevail  in  the  country,  he  maintains  his  course  to 
death  without  changing. — How  firm  is  he  in  his  en- 
ergy!" 

XI.  1.  The  Master  said,  "To  live  in  obscurity,  and 
yet  practise  wonders,  in  order  to  be  mentioned  with 
honour  in  future  ages ; — this  is  what  I  do  not  do. 

2.  "  The  good  man  tries  to  proceed  according  to  the 
right  path,  but  when  he  has  gone  halfway,  he  abandons 
it ; — I  am  not  able  so  to  stop. 

3.  "  The  superior  man  accords  with  the  course  of  the 
Mean.  Though  he  may  be  all  unknown,  unregarded 
by  the  world,  he  feels  no  regret. — It  is  only  the  sage 
who  is  able  for  this." 

XII.  1.  The  way  which  the  superior  man  pursues, 
reaches  wide  and  far,  and  yet  is  secret. 

2.  Common  men  and  women,  however  ignorant,  may 
intermeddle  with  the  knowledge  of  it ;  yet  in  its  ut- 
most reaches,  there  is  that  which  even  the  sage  does 
not  know.  Common  men  and  women,  however  much 
below  the  ordinary  standard  of  character,  can  carry 
it  into  practice ;  yet  in  its  utmost  reaches,  there  is  that 
which  even  the  sage  is  not  able  to  carry  into  practice. 
Great  as  heaven  and  earth  are,  men  still  find  some 
things  in  them  with  which  to  be  dissatisfied.  Thus  it  is, 
that  were  the  superior  man  to  speak  of  his  way  in  all 
its  greatness,  nothing  in  the  world  would  be  found  able 
to  embrace  it,  and  were  he  to  speak  of  it  in  its  minute- 
ness, nothing  in  the  world  would  be  found  able  to  split 
it. 

3.  It  is  said  in  the  Book  of  Poetry,  "  The  hawk  flies 


128  CHINESE   CLASSICS. 

up  to  heaven ;  the  fishes  leap  in  the  deep."     This  ex- 
presses how  this  way  is  seen  above  and  below. 

4.  The  way  of  the  superior  man  may  be  found,  in  its 
simple  elements,  in  the  intercourse  of  common  men  and 
women;  but  in  its  utmost  reaches,  it  shines  brightly 
through  heaven  and  earth. 

The  twelfth  chapter  above  contains  the  words  of  Tsze-sze,  and  is  de- 
signed to  illiustrate  what  is  said  in  the  first  chapter,  that  "  The  path 
may  not  be  left."  In  the  eight  chapters  which  follow,  he  quotes,  in  a 
miscellaneous  way,  the  words  of  Confucius  to  illustrate  it. 

XIII.  1.  The  Master  said,  "  The  path  is  not  far  from 
man.  When  men  try  to  pursue  a  course,  which  is  far 
from  the  common  indications  of  consciousness,  this 
course  cannot  be  considered  the  path. 

2.  "  In  the  Book  of  Poetry,  it  is  said, '  In  hewing  an 
axe-handle,  in  hewing  an  axe-handle,  the  pattern  is  not 
far  off.'  We  grasp  one  axe-handle  to  hew  the  other, 
and  yet,  if  we  look  askance  from  the  one  to  the  other, 
we  may  consider  them  as  apart.  Therefore,  the  supe- 
rior man  governs  men,  according  to  their  nature,  with 
what  is  proper  to  them,  and  as  soon  as  they  change 
what  is  wrong,  he  stops, 

3.  "  When  one  cultivates  to  the  utmost  the  principles 
of  his  nature,  and  exercises  them  on  the  principle  of 
reciprocity,  he  is  not  far  from  the  path.  What  you  do 
not  like,  when  done  to  yourself,  do  not  do  to  others. 

4.  "  In  the  way  of  the  superior  man  there  are  four 
things,  to  not  one  of  which  have  I  as  yet  attained. — To 
serve  my  father,  as  I  would  require  my  son  to  serve 
me  :  to  this  I  have  not  attained ;  to  serve  my  prince,  as 
I  would  require  my  minister  to  serve  me :  to  this  I  have 
not  attained ;  to  serve  my  elder  brother,  as  I  would  re- 
quire my  younger  brother  to  serve  me :  to  this  I  have 
not  attained;  to  set  the  example  in  behaving  to  a  friend, 
as  I  would  require  him  to  behave  to  me  :  to  this  I  have 
not  attained.  Earnest  in  practising  the  ordinary  vir- 
tues and  careful  in  speaking  about  them,  if,  in  his  prac- 


THE  DOCTRINE  OF  THE  MEAN.  129 

tice,  he  has  anything  defective,  the  superior  man  dares 
not  but  exert  himself;  and  if,  in  his  words,  he  has  any 
excess,  he  dares  not  allow  himself  such  license.  Thus 
his  words  have  respect  to  his  actions,  and  his  actions 
have  respect  to  his  words  ;  is  it  not  just  an  entire  sin- 
cerity which  marks  the  superior  man  ?  " 

XIV.  1.  The  superior  man  does  what  is  proper  to 
the  station  in  which  he  is ;  he  does  not  desire  to  go  be- 
yond this. 

2.  In  a  position  of  wealth  and  honour,  he  does  what 
is  proper  to  a  position  of  wealth  and  honour.  In  a 
poor  and  low  position,  he  does  what  is  proper  to  a  poor 
and  low  position.  Situated  among  barbarous  tribes,  he 
does  what  is  proper  to  a  situation  among  barbarous 
tribes.  In  a  position  of  sorrow  and  difficulty,  he  does 
what  is  proper  to  a  position  of  sorrow  and  difficulty. 
The  superior  man  can  find  himself  in  no  position  in 
which  he  is  not  himself 

3.  In  a  high  situation,  he  does  not  treat  with  con- 
tempt his  inferiors.  In  a  low  situation,  he  does  not 
court  the  favour  of  his  superiors.  He  rectifies  himself, 
and  seeks  for  nothing  from  others,  so  that  he  has  no 
dissatisfactions.  He  does  not  murmur  against  heaven, 
nor  grumble  against  men. 

4.  Thus  it  is  that  the  superior  man  is  quiet  and  calm, 
waiting  for  the  appointments  of  Heaven,  while  the 
mean  man  walks  in  dangerous  paths,  looking  for  lucky 
occurrences. 

5.  The  Master  said,  "  In  archery  we  have  something 
like  the  way  of  the  superior  man.  When  the  archer 
misses  the  centre  of  the  target,  he  turns  round  and 
seeks  for  the  cause  of  his  failure  in  himself" 

XV.  1.  The  way  of  the  superior  man  may  be  com- 
pared to  what  takes  place  in  travelling,  when  to  go  to 
a  distance,  we  must  first  traverse  the  space  that  is  near, 
and  in  ascending  a  height,  when  we  must  begin  from 
the  lower  ground. 


130  CHINESE   CLASSICS. 

2.  It  is  said  in  the  Book  of  Poetry^  "Happy  union 
with  wife  and  children,  is  like  the  music  of  lutes  and 
harps.  When  there  is  concord  among  brethren,  the 
harmony  is  delightful  and  enduring.  Thus,  may  you 
regulate  your  family,  and  enjoy  the  pleasure  of  your 
wife  and  children." 

3.  The  Master  said,  "  In  such  a  state  of  things,  pa- 
rents have  entire  complacence  !  " 

XYI  1.  The  Master  said,  "How  abundantly  do 
spiritual  beings  display  the  powers  that  belong  to  them ! 

2.  We  look  for  them,  but  do  not  see  them ;  we  listen 
to,  but  do  not  hear  them ;  yet  they  enter  into  all  things, 
and  there  is  nothing  without  them. 

3.  "  They  cause  all  the  people  in  the  empire  to  fast 
and  purify  themselves,  and  array  themselves  in  their 
richest  dresses,  in  order  to  attend  at  their  sacrifices. 
Then,  like  overflowing  water,  they  seem  to  be  over  the 
heads,  and  on  the  right  and  left  of  their  worshippers. 

4.  "  It  is  said  in  the  Book  of  Poetry, '  The  approaches 
of  the  spirits,  you  cannot  surmise  • — and  can  you  treat 
them  with  indifference  ? ' 

5.  "  Such  is  the  manifestness  of  what  is  minute ! 
Such  is  the  impossibility  of  repressing  the  outgoings  of 
sincerity ! " 

XVII.  1.  The  Master  said,  "  How  greatly  filial  was 
Shun  !  His  virtue  was  that  of  a  sage  ;  his  dignity  was 
the  imperial  throne  ;  his  riches  were  all  within  the  four 
seas.  He  offered  his  sacrifices  in  his  ancestral  temple, 
and  his  descendants  preserved  the  sacrifices  to  himself 

2.  "  Therefore  having  such  great  virtue,  it  could  not 
but  be  that  he  should  obtain  the  throne,  that  he  should 
obtain  those  riches,  that  he  should  obtain  his  fame,  that 
he  should  attain  to  his  long  life. 

3.  "Thus  it  is  that  Heaven,  in  the  production  of 
things,  is  surely  bountiful  to  them,  according  to  their 
qualities.  Hence  the  tree  that  is  flourishing,  it  nour- 
ishes, while  that  which  is  ready  to  fall,  it  overthrows. 


THE  DOCTRINE  OF  THE  MEAN.  131 

4.  "  In  the  Book  of  Poetry,  it  is  said, '  The  admirable, 
amiable,  prince,  displayed  conspicuously  his  excelling 
virtue,  adjusting  his  people  and  adjusting  his  officers. 
Therefore,  he  received  from  Heaven  the  emoluments  of 
dignity.  It  protected  him,  assisted  him,  decreed  him 
the  throne ;  sending  from  heaven  these  favours,  as  it 
were  repeatedly.' 

5.  "  We  may  say  therefore  that  he  who  is  greatly 
virtuous  will  be  sure  to  receive  the  appointment  of 
Heaven." 

XVIII.  1.  The  Master  said,  "  It  is  only  king  Wan 
of  whom  it  can  be  said  that  he  had  no  cause  for  grief! 
His  father  was  king  Ke,  and  his  son  was  king  Woo. 
His  father  laid  the  foundations  of  his  dignity,  and  his 
son  transmitted  it. 

2.  King  Woo  continued  the  enterprise  of  king  T^ae, 
king  Ke,  and  king  Wan.  He  once  buckled  on  his  ar- 
mour, and  got  possession  of  the  empire.  He  did  not 
lose  the  distinguished  personal  reputation  which  he  had 
throughout  the  empire.  His  dignity  was  the  imperial 
throne.  His  riches  were  the  possession  of  all  within 
the  four  seas.  He  offered  his  sacrifices  in  his  ancestral 
temple,  and  his  descendants  maintained  the  sacrifices  to 
himself 

3.  "  It  was  in  his  old  age  that  king  Woo  received  the 
appointment  to  the  throne,  and  the  duke  of  Chow  com- 
pleted the  virtuous  course  of  Wan  and  Woo.  He  car- 
ried up  the  title  of  king  to  T^ae  and  Ke,  and  sacrificed 
tu  all  the  former  dukes  above  them  with  the  imperial 
ceremonies.  And  this  rule  he  extended  to  the  princes 
of  the  empire,  the  great  officers,  the  scholars,  and  the 
common  people.  Was  the  father  a  great  officer  and  the 
son  a  scholar,  then  the  burial  was  that  due  to  a  great 
officer,  and  the  sacrifice  that  due  to  a  scholar.  Was 
the  father  a  scholar,  and  the  son  a  great  officer,  then 
the  burial  was  that  due  to  a  scholar,  and  the  sacrifice 


132  CHINESE    CLASSICS. 

that  due  to  a  great  officer.  The  one  year's  mourning 
was  made  to  extend  only  to  the  great  officers,  but  the 
three  years'  mourning  extended  to  the  emperor.  In 
the  mourning  for  a  father  or  mother,  he  allowed  no  dif- 
ference between  the  noble  and  the  mean." 

XIX.  1.  The  Master  said,  "  How  far-extending  was 
the  filial  piety  of  king  Woo  and  the  duke  of  Chow ! 

2.  "  Now  filial  piety  is  seen  in  the  skilful  carrying 
out  of  the  wishes  of  our  fore-fathers,  and  the  skilful 
carrying  forward  of  their  undertakings. 

3.  "  In  spring  and  autumn,  they  repaired  and  beauti- 
fied the  temple-halls  of  their  fathers,  set  forth  their  an- 
cestral vessels,  displayed  their  various  robes,  and  pre- 
sented the  offerings  of  the  several  seasons. 

4.  By  means  of  the  ceremonies  of  the  ancestral 
temple,  they  distinguished  the  imperial  kindred  accord- 
ing to  their  order  of  descent.  By  ordering  the  parties 
present  according  to  their  rank,  they  distinguished  the 
more  noble  and  the  less.  By  the  arrangement  of  the 
services,  they  made  a  distinction  of  talents  and  worth. 
In  the  ceremony  of  general  pledging,  the  inferiors  pre- 
sented the  cup  to  their  superiors,  and  thus  something 
was  given  the  lowest  to  do.  At  the  concluding  feast, 
places  were  given  according  to  the  hair,  and  thus  was 
made  the  distinction  of  years. 

5.  "  They  occupied  the  places  of  their  fore-fathers, 
practised  their  ceremonies,  and  performed  their  music. 
They  reverenced  those  whom  they  honoured,  and  loved 
those  whom  they  regarded  with  affection.  Thus  they 
served  the  dead  as  they  would  have  served  them  alive ; 
they  served  the  departed  as  they  would  have  served 
them  had  they  been  continued  among  them. 

6.  "  By  the  ceremonies  of  the  sacrifices  to  Heaven 
and  Earth  they  served  God,  and  by  the  ceremonies  of 
the  ancestral  temple  they  sacrificed  to  their  ancestors. 
He  who  understands  the  ceremonies  of  the  sacrifices  to 


THE   DOCTRINE   OF   THE   MEAN.  133 

Heaven  and  Earth,  and  the  meaning  of  the  several  sac- 
rifices to  ancestors,  would  find  the  government  of  a 
kingdom  as  easy  as  to  look  into  his  palm !  "^ 

XX.     1.  The  duke  Gae  asked  about  government. 

2.  The  Master  said,  "  The  government  of  Wan  and 
Woo  is  displayed  in  the  records, — the  tablets  of  wood 
and  bamboo.  Let  there  be  the  men  and  the  govern- 
ment will  flourish;  but  without  the  men,  their  gov- 
ernment decays  and  ceases." 

3.  "  With  the  right  men  the  growth  of  government 
is  rapid,  just  as  vegetation  is  rapid  in  the  earth ;  and 
moreover  their  government  might  he  called  an  easily- 
growing  rush. 

4.  "  Therefore  the  administration  of  government  lies 
in  getting  proper  men.  Such  men  are  to  be  got  by 
means  of  the  rider's  own  character.  That  character  is 
to  be  cultivated  by  his  treading  in  the  ways  of  duty. 
And  the  treading  those  ways  of  duty  is  to  be  cultivated 
by  the  cherishing  of  benevolence. 

5.  "  Benevolence  is  the  characteristic  element  of  hu- 
manity, and  the  great  exercise  of  it  is  in  loving  rela- 
tives. Righteousness  is  the  accordance  of  actions  with 
what  is  right,  and  the  great  exercise  of  it  is  in  honour- 
ing the  worthy.  The  decreasing  measures  of  the  love 
due  to  relatives,  and  the  steps  in  the  honour  due  to  the 
worthy,  are  produced  by  the  principle  of  propriety. 

6.  "  When  those  in  inferior  situations  do  not  possess 
the  confidence  of  their  superiors,  they  cannot  retain 
the  government  of  the  people. 

7.  "  Hence  the  sovereign  may  not  neglect  the  culti- 
vation of  his  own  character.  Wishing  to  cultivate  his 
character,  he  may  not  neglect  to  serve  his  parents.  In 
order  to  serve  his  parents,  he  may  not  neglect  to  ac- 
quire a  knowledge  of  men.  In  order  to  know  men,  he 
may  not  dispense  with  a  knowledge  of  Heaven. 

8.  "  The  duties  of  universal  obligation  are  five,  and 

16 


134  CHINESE   CLASSICS. 

the  virtues  wherewith  they  are  practised  are  three. 
The  duties  are  those  between  sovereign  and  minister, 
between  father  and  son,  between  husband  and  wife,  be- 
tween elder  brother  and  younger,  and  those  belonging 
to  the  intercourse  of  friends.  Those  fiye  are  the  duties 
of  universal  obligation.  Knowledge,  magnanimity,  and 
energy,  these  three  are  the  virtues  universally  binding. 
And  the  means  by  which  they  carry  the  duties  into  prac- 
tice is  singleness. 

9.  "  Some  are  born  with  the  knowledge  of  those  du- 
ties ;  some  know  them  by  study ;  and  some  acquire  the 
knowledge  after  a  painful  feeling  of  their  ignorance. 
But  the  knowledge  being  possessed,  it  comes  to  the 
same  thing.  Some  practice  them  with  a  natural  ease ; 
some  from  a  desire  for  their  advantages  ;  and  some  by 
strenuous  effort.  But  the  achievement  being  made,  it 
comes  to  the  same  thing.'* 

10.  The  Master  said,  "  To  be  fond  of  learning  is  to  be 
near  to  knowledge.  To  practice  with  vigour  is  to  be 
near  to  magnanimity.  To  possess  the  feeling  of  shame 
is  to  be  near  to  energy. 

11.  "  He  who  knows  these  three  things,  knows  how 
to  cultivate  his  own  character.  Knowing  how  to  culti- 
vate his  own  character,  he  knows  how  to  govern  other 
men.  Knowing  how  to  govern  other  men,  he  knows 
how  to  govern  the  empire  with  all  its  States  and  fami- 
lies. 

12.  "All  who  have  the  government  of  the  Empire 
with  its  States  and  families  have  nine  standard  rules  to 
follow  ; — viz.,  the  cultivation  of  their  own  characters ; 
the  honouring  of  men  of  virtue  and  talents;  affection 
towards  their  relatives ;  respect  towards  the  great  min- 
isters ;  kind  and  considerate  treatment  of  the  whole 
body  of  officers ;  dealing  with  the  mass  of  the  people 
as  children  ;  encouraging  the  resort  of  all  classes  of  ar- 
tizans ;  indulgent  treatment  of  men  from  a  distance ; 
and  the  kindly  cherishing  of  the  princes  of  the  States. 


THE  DOCTRINE  OF  THE  MEAN.  135 

13.  "  By  the  ruler's  cultivation  of  his  own  character, 
the  duties  of  universal  obligation  are  set  forth.  By 
honouring  men  of  virtue  and  talents,  he  is  preserved 
from  errors  of  judgment.  By  showing  affection  to  his 
relatives,  there  is  no  grumbling  nor  resentment  among^ 
his  uncles  and  brethren.  By  respecting  the  great  min- 
isters, he  is  kept  from  errors  in  the  practice  of  govern- 
ment. By  kind  and  considerate  treatment  of  the  whole 
body  of  officers,  they  are  led  to  make  the  most  grateful 
return  for  his  courtesies.  By  dealing  with  the  mass  of 
people  as  his  children,  they  are  led  to  exhort  one  an- 
other to  what  is  good.  By  encouraging  the  resort  of 
artizans,  his  resources  for  expenditure  are  rendered  am- 
ple. By  indulgent  treatment  of  men  from  a  distance, 
they  are  brought  to  resort  to  him  from  all  quarters. 
And  by  kindly  cherishing  the  princes  of  the  States,  the 
whole  empire  is  brought  to  revere  him. 

14.  "  Self-adjustment  and  purification,  with  careful 
regulation  of  his  dress,  and  the  not  making  a  movement 
contrary  to  the  rules  of  propriety : — this  is  the  way  for 
the  ruler  to  cultivate  his  person.  Discarding  slander- 
ers, and  keeping  himself  from  the  seductions  of  beauty ; 
making  light  of  riches,  and  giving  honour  to  virtue , — 
this  is  the  way  for  him  to  encourage  men  of  worth  and 
talents.  Giving  them  places  of  honour  and  large  emol- 
ument, and  sharing  with  them  in  their  likes  and  dis- 
likes : — this  is  the  way  for  him  to  encourage  his  relatives 
to  love  him.  Giving  them  numerous  officers  to  dis- 
charge their  orders  and  commissions  : — this  is  the  way 
for  him  to  encourage  the  great  ministers.  According 
to  them  a  generous  confidence,  and  making  their  emol- 
uments large  : — this  is  the  way  to  encourage  the  body 
of  officers.  Employing  them  only  at  the  proper  times, 
and  making  the  imposts  light : — this  is  the  way  to  en- 
courage the  people.  By  daily  examinations  and  month- 
ly trials,  and  by  making  their  rations  in  accordance 


136  CHINESE   CLASSICS. 

with  their  labours : — this  is  the  way  to  encourage  the 
classes  of  artizans.  To  escort  them  on  their  departure 
and  meet  them  on  their  coming ;  to  commend  the  good 
among  them,  and  show  compassion  to  the  incompetent : 
— this  is  the  way  to  treat  indulgently  men  from  a  dis- 
tance. To  restore  families  whose  line  of  succession  has 
been  broken,  and  to  revive  States  that  have  been  ex- 
tinguished; to  reduce  to  order  States  that  are  in  con- 
fusion, and  support  those  which  are  in  peril ;  to  have 
fixed  times  for  their  own  reception  at  court,  and  the  re- 
ception of  their  envoys ;  to  send  them  away  after  lib- 
eral treatment,  and  welcome  their  coming  with  small 
contributions: — this  is  the  way  to  cherish  the  princes 
of  the  States. 

15.  "All  who  have  the  government  of  the  empire 
with  its  States  and  families  have  the  above  nine  stand- 
ard rules.  And  the  means  by  which  they  are  carried 
into  practice  is  singleness. 

16.  "  In  all  things  success  depends  on  previous  prep- 
aration, and  without  such  previous  preparation,  there 
is  sure  to  be  failure.  If  what  is  to  be  spoken  be  pre- 
viously determined,  there  will  be  no  stumbling.  If 
affairs  be  previously  determined,  there  will  be  no  diffi- 
culty with  them.  If  one's  actions  have  been  previously 
determined,  there  will  be  no  sorrow  in  connection  with 
them.  If  principles  of  conduct  have  been  previously 
determined,  the  practice  of  them  will  be  inexhaustible. 

17.  "  When  those  in  inferior  situations  do  not  obtain 
the  confidence  of  the  sovereign,  they  cannot  succeed  in 
governing  the  people.  There  is  a  way  to  obtain  the 
confidence  of  the  sovereign ; — if  one  is  not  trusted  by 
his  friends,  he  will  not  get  the  confidence  of  his  sov- 
ereign. There  is  a  way  to  being  trusted  by  one's 
friends ; — if  one  is  not  obedient  to  his  parents,  he  will 
not  be  true  to  friends.  There  is  a  way  to  being  obedi- 
ent to  one's  parents ; — if  one,  on  turning  his  thoughts 


THE  DOCTRINE  OF  THE  MEAN.  137 

in  upon  himself,  finds  a  want  of  sincerity,  he  will  not 
be  obedient  to  his  parents.  There  is  a  way  to  the  at- 
tainment of  sincerity  in  one's-self ; — if  a  man  do  not 
understand  what  is  good,  he  will  not  attain  sincerity  in 
himself  __ 

18.  "  Sincerity  is  the  way  of  Heaven.  The  attain- 
ment of  sincerity  is  the  way  of  men.  He  who  pos- 
sesses sincerity,  is  he  who,  without  an  effort,  hits  what  is 
right,  and  apprehends,  without  the  exercise  of  thought ; 
— he  is  the  sage  who  naturally  and  easily  embodies  the 
right  way.  He  who  attains  to  sincerity,  is  he  who 
chooses  what  is  good,  and  firmly  holds  it  fast. 

19.  "  To  this  attainment  there  are  requisite  the  ex- 
tensive study  of  what  is  good,  accurate  inquiry  about  it, 
careful  reflection  on  it,  the  clear  discrimination  of  it, 
and  the  earnest  practice  of  it. 

20.  "The  superior  man,  while  there  is  any  thing  he 
has  not  studied,  or  while  in  what  he  has  studied  there  is 
any  thing  he  cannot  understand,  will  not  intermit  his 
labour.  While  there  is  any  thing  he  has  not  inquired 
about,  or  any  thing  in  what  he  has  inquired  about  which 
he  does  not  know,  he  will  not  intermit  his  labour.  While 
there  is  any  thing  which  he  has  not  reflected  on,  or  any 
thing  in  what  he  has  reflected  on  which  he  does  not 
apprehend,  he  will  not  intermit  his  labour.  While  there 
is  any  thing  which  he  has  not  discriminated,  or  his  dis- 
crimination is  not  clear,  he  will  not  intermit  his  labour. 
If  there  be  anything  which  he  has  not  practised,  or  his 
practice  fails  in  earnestness,  he  will  not  intermit  his- 
labour.  If  another  man  succeed  by  one  efibrt,  he  will 
use  a  hundred  efforts.  If  another  man  succeed  by  ten 
efforts,  he  will  use  a  thousand. 

21.  "  Let  a  man  proceed  in  this  way,  and,  though  dull, 
he  will  surely  become  intelligent ;  though  weak,  he  will 
surely  become  strong." 

XXI.     When  we  have  intelligence  resulting  from 


138  CHINESE   CLASSICS. 

sincerity,  this  condition  is  to  be  ascribed  to  nature; 
when  we  have  sincerity  resulting  from  inteUigence,  this 
condition  is  to  be  ascribed  to  instruction.  But  given 
the  sincerity,  and  there  shall  be  the  intelligence ;  given 
the  intelligence,  and  there  shall  be  the  sincerity. 

The  above  is  the  twenty-first  chapter.  Tsze-sze  takes  up  in  it,  and  dis- 
courses from,  the  subjects  of  "  the  way  of  Heaven"  and  "  the  way  of 
men,"  mentioned  in  the  preceding  chapter.  The  twelve  chapters  that 
follow  are  all  from  Tsze-sze,  repeating  and  illustrating  the  meaning  of 
this  one. 

XXIL  It  is  only  he  who  is  possessed  of  the  most 
complete  sincerity  that  can  exist  under  heaven,  who 
can  give  its  full  development  to  his  nature.  Able  to 
give  its  full  development  to  his  own  nature,  he  can  do 
the  same  to  the  nature  of  other  men.  Able  to  give 
its  full  development  to  the  nature  of  other  men,  he  can 
give  their  full  development  to  the  natures  of  animals 
and  things.  Able  to  give  their  full  development  to  the 
natures  of  creatures  and  things,  he  can  assist  the  trans- 
forming and  nourishing  powers  of  Heaven  and  Earth. 
Able  to  assist  the  transforming  and  nourishing  powers 
of  Heaven  and  Earth,  he  may  with  Heaven  and  Earth 
form  a  ternion. 

XXni.  Next  to  the  above  is  he  who  cultivates  to 
the  utmost  the  shoots  of  goodness  in  him.  From  those 
he  can  attain  to  the  possession  of  sincerity.  This  sin- 
cerity becomes  apparent.  From  being  apparent,  it 
becomes  manifest.  From  being  manifest,  it  becomes 
brilliant.  Brilliant,  it  affects  others.  Affecting  others, 
they  are  changed  by  it.  Changed  by  it,  they  are  trans- 
formed. It  is  only  he  who  is  possessed  of  the  most 
complete  sincerity  that  can  exist  under  heaven,  who 
can  transform. 

XXIV.  It  is  characteristic  of  the  most  entire  sincer- 
ity to  be  able  to  foreknow.  When  a  nation  or  family  is 
about  to  flourish,  there  are  sure  to  be  happy  omens ; 
and  when  it  is  about  to  perish,  there  are  sure  to  be  im- 


THE  DOCTRINE  OF  THE  MEAN.  139 

lucky  omens.  Such  events  are  seen  in  the  milfoil  and 
tortoise,  and  affect  the  movements  of  the  four  limbs. 
When  calamity  or  happiness  is  about  to  come,  the  good 
shall  certainly  be  foreknown  by  him,  and  the  evil  also. 
Therefore  the  individual  possessed  of  the  most  complete 
sincerity  is  like  a  spirit. 

XXV.  1.  Sincerity  is  that  whereby  self-completion 
is  effected,  and  its  way  is  that  by  which  man  must  di- 
rect himself 

2.  Sincerity  is  the  end  and  beginning  of  things ; 
without  sincerity  there  would  be  nothing.  On  this 
account,  the  superior  man  regards  the  attainment  of 
sincerity  as  the  most  excellent  thing. 

3.  The  possessor  of  sincerity  does  not  merely  accom- 
plish the  self-completion  of  himself  With  this  quality 
he  completes  other  men  and  things  also.  The  complet- 
ing himself  shows  his  perfect  virtue.  The  completing 
other  men  and  things  shows  his  knowledge.  Both  these 
are  virtues  belonging  to  the  nature,  and  this  is  the  way 
by  which  a  union  is  effected  of  the  external  and  inter- 
nal. Therefore,  whenever  he — the  entirely  sincere  man 
— employs  them, — that  is,  these  virtues, — their  action 
will  he  right. 

XXYI.  1.  Hence  to  entire  sincerity  there  belongs 
ceaselessness. 

2.  Not  ceasing,  it  continues  long.  Continuing  long, 
it  evidences  itself 

3.  Evidencing  itself,  it  reaches  far.  Reaching  far,  it 
becomes  large  and  substantial.  Large  and  substantial, 
it  becomes  high  and  brilliant. 

4.  Large  and  substantial ; — this  is  how  it  contains  all 
things.  High  and  brilliant ; — this  is  how  it  overspreads 
all  things.  Reaching  far  and  continuing  long ; — this  is 
how  it  perfects  all  things. 

5.  So  large  and  substantial,  the  individual  possessing 
it  is  the  coequal  of  Earth.     So  high  and  brilliant,  it 


140  CHINESE   CLASSICS. 

makes  him  the  coequal  of  Heaven.     So  far-reaching 
and  long-continuing,  it  makes  him  infinite. 

6.  Such  being  its  nature,  without  any  display,  it  be- 
comes manifested ;  without  any  movement,  it  produces 
changes;  and  without  any  effort,  it  accomplishes  its 
ends. 

7.  The  way  of  Heaven  and  Earth  may  be  completely 
declared  in  one  sentence. — They  are  without  any  double- 
ness,  and  so  they  produce  things  in  a  manner  that  is 
unfathomable. 

8.  The  way  of  Heaven  and  Earth  is  large  and  sub- 
stantial, high  and  brilliant,  far-reaching  and  long-endur- 

ing. 

9.  The  heaven  now  before  us  is  only  this  bright 
shining  spot ;  but  when  viewed  in  its  inexhaustible  ex- 
tent, the  sun,  moon,  stars,  and  constellations  of  the 
zodiac,  are  suspended  in  it,  and  all  things  are  over- 
spread by  it.  The  earth  before  us  is  but  a  handful  of 
soil ;  but  when  regarded  in  its  breadth  and  thickness, 
it  sustains  mountains  like  the  Hwa  and  the  Yoh,  with- 
out feeling  their  weight,  and  contains  the  rivers  and 
seas,  without  their  leaking  away.  The  mountain  now 
before  us  appears  only  a  stone ;  but  when  contemplated 
in  all  the  vastness  of  its  size,  we  see  how  the  grass  and 
trees  are  produced  on  it,  and  birds  and  beasts  dwell  on 
it,  and  precious  things  which  men  treasure  up  are  found 
on  it.  The  water  now  before  us  appears  but  a  ladleful ; 
yet  extending  our  view  to  its  unfathomable  depths,  the 
largest  tortoises,  iguanas,  iguanadons,  dragons,  fishes 
and  turtles,  are  produced  in  them,  articles  of  value  and 
sources  of  wealth  abound  in  them. 

10.  It  is  said  in  the  Book  of  Poetry,"  The  ordinances 
of  Heaven,  how  profound  are  they  and  imceasing!" 
The  meaning  is,  that  it  is  thus  that  Heaven  is  Heaven. 
And  again,  "  How  illustrious  was  it,  the  singleness  of 
the  virtue  of  king  Wan ! "  indicating  that  it  was  thus 


THE  DOCTRINE   OF   THE  MEAN.  141 

that  king  Wan  was  what  he  was.     Singleness  likewise 
is  unceasing. 

XXVII.     1.  How  great  is  the  path  proper  to  the 


2.  Like  overjBiowing  water,  it  sends  forth  and  nour- 
ishes all  things,  and  rises  up  to  the  height  of  heaven. 

3.  All  complete  is  its  greatness !  It  embraces  the  three 
hundred  rules  of  ceremony,  and  the  three  thousand 
rules  of  demeanour. 

4.  It  waits  for  the  proper  man,  and  then  it  is  trodden. 

5.  Hence  it  is  said,  "  Only  by  perfect  virtue  can  the 
perfect  path,  in  all  its  courses,  be  made  a  fact. 

6.  Therefore,  the  superior  man  honours  his  virtuous 
nature,  and  maintains  constant  inquiry  and  study,  seek- 
ing to  carry  it  out  to  its  breadth  and  greatness,  so  as  to 
omit  none  of  the  most  exquisite  and  minute  points 
which  it  embraces,  and  to  raise  it  to  its  greatest  height 
and  brilliancy,  so  as  to  pursue  the  course  of  the  Mean. 
He  cherishes  his  old  knowledge,  and  is  continually  ac- 
quiring new.  He  exerts  an  honest,  generous,  earnest- 
ness, in  the  esteem  and  practice  of  all  propriety. 

7.  Thus,  when  occupying  a  high  situation,  he  is  not 
proud,  and  in  a  low  situation,  he  is  not  insubordinate. 
When  the  kingdom  is  well-governed,  he  is  sure  by  his 
words  to  rise ;  and  when  it  is  ill-governed,  he  is  sure  by 
his  silence  to  command  forbearance  to  himself  Is  not 
this  what  we  find  in  the  Book  of  Poetry, — "  Intelligent 
is  he  and  prudent,  and  so  preserves  his  person  ?  " 

XXVIII.  1.  The  Master  said,  "Let  a  man  who  is 
ignorant  be  fond  of  using  his  own  judgment ;  let  a 
man  without  rank  be  fond  of  assuming  a  directing 
power  to  himself;  let  a  man  who  is  living  in  the  pres- 
ent age  go  back  to  the  ways  of  antiquity ; — on  the 
persons  of  all  who  act  thus  calamities  will  be  sure  to 
come. 

2.  To  no  one  but  the  emperor  does  it  belong  to  order 
17 


142     .  CHINESE   CLASSICS 

ceremonies,  to  fix  the  measures,  and  to  determine  the 
characters. 

3.  Now,  over  the  empire,  carriages  have  all  wheels 
of  the  same  size ;  all  writing  is  with  the  same  charac- 
ters ;  and  for  conduct  there  are  the  same  rules. 

4.  One  may  occupy  the  throne,  but  if  he  have  not 
the  proper  virtue,  he  may  not  dare  to  make  ceremo- 
nies or  music.  One  may  have  the  virtue,  but  if  he  do 
not  occupy  the  throne,  he  may  not  presume  to  make 
ceremonies  or  music. 

5.  The  Master  said,  "  I  may  describe  the  ceremonies 
of  the  Hea  dynasty,  but  Ke  cannot  sufficiently  attest 
my  words.  I  have  learned  the  ceremonies  of  the  Yin 
dynasty,  and  in  Sung  they  still  continue.  I  have 
learned  the  ce^iemonies  of  Chow,  which  are  now  used, 
and  I  follow  Chow." 

XXIX.  1.  He  who  attains  to  the  sovereignty  of  the 
empire,  having  those  three  important  things,  shall  be 
able  to  effect  that  there  shall  be  few  errors  under  his 
government. 

2.  However  excellent  may  have  been  the  regulations 
of  those  of  former  times,  they  cannot  be  attested. 
Not  being  attested,  they  cannot  command  credence, 
and  not  being  credited,  the  people  would  not  follow 
them.  However  excellent  might  be  the  regulations 
made  by  one  in  an  inferior  situation,  he  is  not  in  a  po- 
sition to  be  honoured.  Unhonoured,  he  cannot  com- 
mand credence,  and  not  being  credited,  the  people 
would  not  follow  his  rules. 

3.  Therefore  the  institutions  of  the  Ruler  are  rooted 
in  his '  own  character  and  conduct,  and  sufficient  attest- 
ation of  them  is  given  by  the  masses  of  the  people. 
He  examines  them  by  comparison  with  those  of  the 
three  kings,  and  finds  them  without  mistake.  He  sets 
them  up  before  heaven  and  earth,  and  finds  nothing  in 
them  contrary  to  their  mode  of  operation.    He  presents 


THE  DOCTRINE  OF  THE  MEAN.  143 

himself  with  them  before  spiritual  beings,  and  no  doubts 
about  them  arise.  He  is  prepared  to  wait  for  the  rise 
of  a  sage,  a  hundred  ages  after,  and  has  no  misgivings. 

4.  His  presenting  himself  with  his  institutions  before 
spiritual  beings,  without  any  doubts  about  them  arising,- 
shows  that  he  knows  Heaven.      His  being  prepared, 
without  any  misgivings,  to  wait  for  the  rise  of  a  sage  a 
hundred  ages  after,  shows  that  he  knows  men. 

5.  Such  being  the  case,  the  movements  of  such  a 
ruler,  illustrating  his  institutions,  constitute  an  example 
to  the  empire  for  ages.  His  acts  are  for  ages  a  law  to 
the  empire.  His  words  are  for  ages  a  lesson  to  the  em- 
pire. Those  who  are  far  from  him,  look  longingly  for 
him ;  and  those  who  are  near  him,  are  never  wearied 
with  him. 

6.  It  is  said  in  the  Book  of  Poetry, — "  Not  disliked 
there,  not  tired  of  here,  from  day  to  day  and  night  to 
night,  will  they  perpetuate  their  praise."  Never  has 
there  been  a  ruler,  who  did  not  realize  this  description, 
that  obtained  an  early  renown  throughout  the  empire. 

XXX.  1.  Chung-ne  handed  down  the  doctrines  of 
Yaou  and  Shun,  as  if  they  had  been  his  ancestors,  and 
elegantly  displayed  the  regulations  of  Wan  and  Woo, 
taking  them  as  his  model.  Above,  he  harmonized  with 
the  times  of  heaven,  and  below,  he  was  conformed  to 
the  water  and  land. 

2.  He  may  be  compared  to  heaven  and  earth,  in  their 
supporting  and  containing,  their  overshadowing  and 
curtaining,  all  things.  He  may  be  compared  to  the 
four  seasons  in  their  alternating  progress,  and  to  the 
sun  and  moon  in  their  successive  shining. 

3.  All  things  are  nourished  together  without  their 
injuring  one  another.  The  courses  of  the  seasons,  and 
of  the  Sim  and  moon,  are  pursued  without  any  collision 
among  them.  The  smaller  energies  are  like  river  ciir- 
rents;  the  greater  energies  are  seen  in  mighty  trans- 


144  CHINESE    CLASSICS. 

formations.     It  is  this  which  makes  heaven  and  earth 
so  great. 

XXXI.  1.  It  is  only  he,  possessed  of  all  sagely  qual- 
ities that  can  exist  under  heaven,  who  shows  himself 
quick  in  apprehension,  clear  in  discernment,  of  far- 
reaching  intelligence,  and,  all-embracing  knowledge, 
fitted  to  exercise  rule ;  magnanimous,  generous,  benign, 
and  mild,  fitted  to  exercise  forbearance ;  impulsive,  en- 
ergetic, firm,  and  enduring,  fitted  to  maintain  a  firm 
hold;  self-adjusted,  grave,  never  swerving  from  the 
Mean,  and  correct,  fitted  to  command  reverence ;  ac- 
complished, distinctive,  concentrative,  and  searching, 
fitted  to  exercise  discrimination. 

2.  All-embracing  is  he  and  vast,  deep  and  active  as 
a  fountain,  sending  forth  in  their  due  seasons  his  vir- 
tues. 

3.  All-embracing  and  vast,  he  is  like  heaven.  Deep 
and  active  as  a  fountain,  he  is  like  the  abyss.  He  is 
seen,  and  the  people  all  reverence  him ;  he  speaks,  and 
the  people  all  believe  him ;  he  acts,  and  the  people  all 
are  pleased  with  him.  Therefore  his  fame  overspreads 
the  Middle  kingdom,  and  extends  to  all  barbarous  tribes. 
Wherever  ships  and  carriages  reach;  wherever  the 
strength  of  man  penetrates;  wherever  the  heavens 
overshadow  and  the  earth  sustains ;  wherever  the  sun 
and  moon  shine ;  wherever  frosts  and  dews  fall : — all 
who  have  blood  and  breath  unfeignedly  honour  and 
love  him.  Hence  it  is  said, — "He  is  the  equal  of 
Heaven." 

XXXII.  1.  It  is  only  the  individual  possessed  of 
the  most  entire  sincerity  that  can  exist  under  heaven, 
who  can  adjust  the  great  invariable  relations  of  man- 
kind, establish  the  great  fundamental  virtues  of  human- 
ity, and  know  the  transforming  and  nurturing  opera- 
tions of  Heaven  and  Earth ; — shall  this  individual  have 
any  being  or  anything  beyond  himself  on  which  he  de- 
pends ? 


THE  DOCTRINE  OF  THE  MEAN.  145 

2.  Call  him  man  in  his  ideal,  how  earnest  is  he  !  Call 
him  an  abyss,  how  deep  is  he !  Call  him  Heaven,  how 
vast  is  he ! 

3.  Who  can  know  him,  but  he  who  is  indeed  quick  in 
apprehension,  clear  in  discernment,  of  far-reaching  in- 
telligence, and  all-embracing  knowledge,  possessing  all 
heavenly  virtue  ? 

XXXIII.  1.  It  is  said  in  the  Book  of  Poetry, "  Over 
her  embroidered  robe  she  puts  a  plain,  single  garment," 
intimating  a  dislike  to  the  display  of  the  elegance  of 
the  former.  Just  so,  it  is  the  way  of  the  superior  man 
to  prefer  the  concealment  of  his  virtue,  while  it  daily 
becomes  more  illustrious,  and  it  is  the  way  of  the  mean 
man  to  seek  notoriety,  while  he  daily  goes  more  and 
more  to  ruin.  It  is  characteristic  of  the  superior  man, 
appearing  insipid,  yetr  never  to  produce  satiety  ;  while 
showing  a  simple  negligence,  yet  to  have  his  accomplish- 
ments recognized ;  while  seemingly  plain,  yet  to  be  dis- 
criminating. He  knows  how  what  is  distant  lies  in 
what  is  near.  He  knows  where  the  wind  proceeds  from. 
He  knows  how  what  is  minute  becomes  manifested. 
Such  an  one,  we  may  be  sure,  will  enter  into  virtue. 

2.  It  is  said  in  the  Book  of  Poetry,  "Although  the 
fish  sink  and  lie  at  the  bottom,  it  is  still  quite  clearly 

seen."  Therefore  the  superior  man  examines  his  heart, 
that  there  may  be  nothing  wrong  there,  and  that  he 
may  have  no  cause  for  dissatisfaction  with  himsc^lf 
That  wherein  the  superior  man  cannot  be  equalled  is 
simply  this, — his  work  which  other  men  cannot  see. 

3.  It  is  said  in  the  Book  of  Poetry, "  Looked  at  in 
your  apartment,  be  there  free  from  shame,  where  you 
are  exposed  to  the  light  of  heaven."  Therefore,  the 
superior  man,  even  when  he  is  not  moving,  has  a  feel- 
ing of  reverence,  and  while  he  speaks  not,  he  has  the 
feeling  of  truthfulness. 

4.  It  is  said  in  the  Book  of  Poetry,  "  In  silence  is  the 


146  CHINESE    CLASSICS. 

offering  presentedj  and  the  spirit  approaclied  to ;  there 
is  not  the  slighest  contention."  Therefore  the  superior 
man  does  not  use  rewards,  and  the  people  are  stimu- 
lated to  virtue.  He  does  not  show  anger,  and  the 
people  are  awed  more  than  by  hatchets  and  battle- 
axes. 

5.  It  is  said  in  the  Book  of  Poetry,  "  What  needs  no 
display  is  virtue.  All  the  princes  imitate  it."  There- 
fore, the  superior  man  being  sincere  and  reverential, 
the  whole  world  is  conducted  to  a  state  of  happy  tran- 
quillity. 

6.  It  is  said  in  the  Book  of  Poetry,  "  I  regard  with 
pleasure  your  brilliant  virtue,  making  no  great  display 
of  itself  in  sounds  and  appearances."  The  Master  said, 
"  Among  the  appliances  to  transform  the  people,  sounds 
and  appearances  are  but  trivial  influences.  It  is  said  in 
another  ode, '  His  virtue  is  light  as  a  hair.'  Still,  a  hair 
will  admit  of  comparison  as  to  its  size.  '  The  doings  of 
the  supreme  Heaven  have  neither  sound  nor  smell.' — 
That  is  perfect  virtue." 

The  above  is  the  thirty-third  chapter.  Tsze-sze  having  carried  his  de- 
scriptions to  the  extremest  point  in  the  preceding  chapters,  turns  back 
in  this,  and  examines  the  source  of  his  subject;  and  then  again  from 
the  work  of  the  learner,  free  from  all  selllshness,  and  watchful  over  him- 
self when  he  is  alone,  he  carries  out  his  description,  till  by  easy  steps 
he  brings  it  to  the  consummation  ot  the  whole  empire  tranquillized  by 
simple  and  sincere  reverentialness.  He  farther  eulogizes  its  mysteri- 
ousness,  till  he  speaks  of  it  at  last  as  without  sound  or  smell.  He  here 
takes  up  the  sum  of  his  whole  Work,  and  speaks  of  it  in  a  compendi- 
ous manner.  Most  deep  and  earnest  was  he  in  thus  going  again  over 
his  ground,  admonishing  and  instructing  men : — shall  the  learner  not 
do  his  utmost  in  the  study  of  the  Work  ? 


INDEXES. 


INDEX  I. 

SUBJECTS  IN    THE   CONFUCIAN  ANALECTS. 

The  figures  before  the  ( :)  refer  to  the  Book — after  it  to  the  Chapter. 


Ability,  various  of  Conf.,  Book  9,  Chap- 
ter G. 
Able  officers,  eight,  of  Chow,  18:  11. 
Abroad,  when  a  son  may  go,  4:  19. 
Aecomplishments  come  after  duty,  1 : 

6. — blended  with  solid  excellence,  6 : 

16. 
Achievement  of  government,  the  great, 

13:9. 
Acknowledgment  of  Conf.  in  estima- 
ting himself,  7 :  32. 
Acting  heedlessly,  agninst,  7:  27. 
Actions  should  always  be  right,  14 ;  4. — 

of  Conf.  were  lessons  and  laws,  17 : 

19. 
Adaptation   lor    government  of  Yen 

Yung,  &c.,  6:  1.— of  Tsze-loo,  &c., 

6:6. 
Admiration.  Yen  Yuen's  of  Conf.  doc- 
trines, 9 :  16. 
Admonition  of  Conf.  to  Tsze-loo,  11 : 

14. 
Advanced  years,  improvement  difficult 

in,  17:26. 
Adversity,  men  are  known  in  times  of, 

9:27. 
Advice  against  useless  expenditure,  11 : 

13. 
Age,  the  vice  to  be  guarded  against  in, 

16:7. 
Aim,  the  chief,  1 :  16. 
Aims,  of  Tsze-loo,  Tsang-sih,  &c.,  11 : 

25. 
An  all-pervading  unity,  the  knowledge 

of,  Conf.  aim,  15 :  2. 
Anarchy  of  Conf.  time,  3:  5. 
Ancient  rites,  how  Conf.  cleaved  to,  3 : 

17. 
Ancients,  their  slowness  to  speak,  4: 

22. 


Antiquity,  Conf.  fondness  for,  7 :  19. — 
decay  of  the  monuments  of,  3 :  9. 

Anxiety  of  parents,  2:  6. — of  Conf. 
about  the  training  of  his  disciples,  5 : 2. 

Appearances,  fair,  are  suspicious,  1 :  3, 
&17:17. 

Appellations  for  the  wife  of  a  prince, 
16:14. 

Appreciation,  what  conduct  will  insure, 
15 :  5. 

Approaches  of  the  unlikely,  readily 
met  by  Conf.  7 :  28. 

Approbation,  Conf.,  of  NanYung,ll :  5. 

Aptitude  of  the  Keun-tsze,  2 :  12. 

Archery,  contention  in,  3 :  7. — a  disci- 
pline of  virtue,  3 :  16. 

Ardent  and  cautious  disciples,  Conf. 
obliged  to  be  content  with,  13 :  21. 

Ardour  of  Tsze-loo,  5 :  6. 

Art  of  governing,  12 :  14. 

Assent  without  relbrmation,  a  hopeless 
ease,  9 :  23. 

Attachment  to  Conf.  of  Yen  Yuen,  11 : 
23. 

Attainment,  different  stages  of,  6 ;  18. 

Attainments  of  Hwuy,  like  those  of 
Conf,  7 :  10. 

Attributes  of  the  true  scholar,  19 : 1. 

Auspicious  omens,  Conf.  gives  up  hope 
for  want  of,  9 :  8. 

Avenge  murder,  how  Conf.,  wished  to, 
14:22. 

Bad  name,  the  danger  of  a,  19 :  20. 

Barbarians,  how  to  civilize,  9 :  13. 

Becloudings  of  the  mind,  17 :  8. 

Bed,  manner  of  Conf  in,  10 :  16. 

Benefits  derived  from  studying  the 
Odes,  17 :  9. 

Benevolence,  to  be  exercised  with  pru- 
dence, 6:  24.— and  wisdom,  12:  22. 


(147) 


148 


SUBJECTS  IN  CONFUCIAN  ANALECTS. 


Blind,  consideration  of  Conf.  for  the, 
15:41. 

Boldness,  excessive  of  Tsze-loo.  7 :  10. 

Burial,  Confucius  dissatisfaction  with 
Hwuy's,  11 :  10. 

Business,  every  man  should  mind  his 
own,8;14.,  cfel4:27. 

Calmness  of  Conf.  in  danger,  7 :  22. 

Capacity  of  Mang  Kung-ch'o,  14: 12. 

Capacities  of  the  s'jperior  and  inferior 
man,  15:  33. 

Careful,  about  what  things  Conf.  was, 
7:12. 

Carriage,  Conf.  at  and  in  his,  10 :  17. — 
Conf.  refuses  to  sell  his,  to  assist  a 
needless  expenditure,  11:7. 

Caution,  advantages  of,  4:  23. — repent- 
ance avoided  by,  1 :  13. — in  speaking, 
12 :  3,  and  15 :  7. 

Ceremonies  and  music,  11 :  1. — end  of, 
1 :  12. — impropriety  in,  3 :  10. — influ- 
ence of  in  government,  4 :  13. — regu- 
lated according  to  their  object,  3 :  4. 
— secondary  and  ornamental,  3 :  8. — 
vain  without  virtue,  3 :  3. 

Character,  (s),  admirable,  of  Tsze-yu, 
&c.,  15 :  6. — differences  in,  owing  to 
habit,  17 : 2. — different,  of  two  dukes, 
14: 16. — disliked  by  Conf.,  and  Tsze- 
kung,  17 :  24.— how  Conf.  dealt  with 
different,  11 :  21. — how  to  determine, 
2: 10.— lofty,  of  Shun  and  Yu,  8: 18. 
— of  four  disciples,  11 :  17. — of  Kung- 
Shuh  Wan,  14:  14.  — of  Tan-t'ae 
Meen-ming,  6 :  12. — various  elements 
of,  in  Conf.,  7:  37.  —  what  may  be 
learnt  from,  4 :  17. 

Characteristics,  of  perfect  virtue,  13 : 
19. —  of  ten  disciples,  11 :  2. 

Claimed,  what  Conf.,  7 :  33. 

Classes  of  men,  in  relation  to  knowl- 
edge, four,  16:9. — only  two  whom 
practice  cannot  change,  17 :  3. 

Climbing  the  heavens,  equalling  Conf 
like,  19 :  25. 

Common  practices,  some  indifferent 
and  others  not,  9 :  3. 

Communications  to  be  proportioned  to 
susceptibility,  6 :  19. 

Comparison  of  Sze  and  Shang,  11 :  15. 

Comparisons,  against  making,  14 :  31. 

Compass  and  vigour  of  mind  necessary 
to  a  scholar,  8 :  7. 

Compassion,  how  a  criminal-judge 
should  cherish,  18 :  19. 

Complete  man,  of  the,  14: 13. — virtue, 
1:14,  and  6: 16. 


Concealment,  not  practised  by  Conf. 
with  his  disciples,  7 :  23. 

Concubines,  difficult  to  treat,  17 :  25. 

Condemnation  of  Tsang  Woo-chung, 
14 :  15. — of  Conf  for  seeking  employ- 
ment, 14 :  41. 

Condition,  only  virtue  adapts  a  man  to 
his,  4:  2. 

Conduct  that  will  be  everywhere  ap- 
preciated, 15 :  5. 

Confidence,  enjoying,  necessary  to 
serving  and  to  ruling,  19 :  10. 

Connate,  Conf.  knowledge  not,  7 :  19. 

Consideration,  of  Conf.  for  the  blind, 
15:41. — a  generous,  of  others,  rec- 
ommended, 18 ;  10. 

Consolation  to  Tsze-new,  when  anxious 
about  his  brother,  12 :  5. 

Constancy  of  mind,  importance  of,  13 ; 
22. 

Constant  Mean,  the,  6 :  27. 

Contemporaries  of  Conf.  described,  16 : 
11. 

Contention,  the  superior  man  avoids, 
3:7. 

Contentment  in  poverty  of  Tsze-loo,9; 
26. — of  Conf  with  his  condition,  9 : 
11.— of  the  officer  King,  13 :  8. 

Contrast  of  Hwuy  and  Tsze,  11 :  18. 

Conversation,  with  Chung-kung,  12:  2. 
—with  Tsze-chang,  12:  6,  7;  20:  2.— 
with  Tsze-kung,  14 :  18. — with  Tsze- 
loo,  14: 13, 17.— with  Tsze-new,  12: 
3.— with  Yen  Yuen,  12 :  1. 

Countenance,  the,  in  filial  piety,  1 :  8. 

Courage,  not  doing  right  from  want  of, 
2:24. 

Criminal  judge,  should  cherish  com- 
passion, 19 :  19. 

Culpabilitv  of  not  reforming  known 
faults,  15 :  29. 

Danger,  Conf  assured  in  time  of,  9 :  5. 

Dead,  offices  to  the,  1 :  9. 

Death,  Conf  evades  a  question  about, 
11 :  11.— how  Conf  felt  Hwuy's,  11 : 
8,  9. — without  regret,  4 :  8. 

Declined,  what  Conf,  to  be  reckoned, 
7:33, 

Defects  of  former  times  become  mod- 
ern vices  17 :  16. 

Defence,  of  himself  by  Conf,  14:  36.— 
of  his  own  method  of  teaching,  by 
Tsze-hea,  19:12.  — of  Tsze-loo,  by 
Conf,  11 :  14. 

Degeneracy,  of  Conf  age,  6 :  14. — in- 
stance of,  15 :  25. 

Delusions,  how  to  discover,  12 :  10,  21. 


SUBJECTS  IN  CONFUCIAN  ANALECTS. 


149 


Demeanor  of  Conf.,  10 :  1  to  5, 13. 

Departure  of  Conf.,  from  Loo,  18 :  4. — 
from  Ts'e  18 :  3. 

Depreciation,  Conf.  above  the  reach  of, 
19:24. 

Description  of  himself  as  a  learner,  by 
Conf.,  7:  18. 

Desire  and  ability,  required  in  disciples, 
7:8. 

Development  of  knowledge,  2: 11. 

Differences  of  character,  owing  to  hab- 
it, 17 :  2. 

Dignity,  necessary  in  a  ruler,  15 :  32. 

Disciples,  anxiety  about  training,  5 :  21, 

Discrimination  of  Conf  in  rewarding 
officers,  0:  3. — without  suspicious- 
ness, the  merit  of,  14 :  33. 

Dispersion  of  the  musicians  of  Loo,  18 : 
11. 

Distinction,  notoriety  not,  12 :  20. 

Distress,  the  superior  man  above,  15 : 1. 

Divine  mission,  Conf  assurances  of  a, 
7:  22;  9:  5. 

Doctrine  of  Conf  admiration  of,  9 :  10. 

Dreams  of  Conf  affected  by  disappoint- 
ments, 7 :  5. 

Dress,  rules  of  Conf,  in  regard  to  his, 
10:6. 

Dying  counsels  to  a  man  in  high  sta- 
tion, 8:4. 

Dynasties,  Yin,  Hea,  and  Chow,  8:4; 
3:20.— Yin  and  Hea,  3:9.— Chow, 
&c.,  3 :  14. — certain  rules  exemplified 
in  the  ancient, — eight  able  officers  of 
the  Chow,  18:  11. — three  worthies  of 
the  Yin,  18:  1.— the  three,  15:  24. 

Earnest  student,  Hwuy  the,  9 :  19. 

Earnestness  in  teaching,  of  Conf,  9 :  7. 

Egotism,  instance  of  freedom  Irom,  8 
5. 

Eight  able  officers  of  the  Chow  dynas- 
ty, 18: 11. 

Emolument,    learning    for,     2:  18. 
shameful  to  care  only  for,  14 :  1. 

End  the,  crowns  the  work,  9:  21. 

Enjoyment,  advantageous  and  injurious 
sources  of,  16 :  5. 

Equalled,  Conf  cannot  be,  19 :  25. 

Error,  how  acknowledged  by  Conf,  7 : 
30. 

Essential,  what  is,  in  different  services, 
3:26. 

Estimate,  Conf.  humble  of  himself,  7 
2,  3 ;  9 :  15 ;  14 :  30.— of  what  he  could 
do  if  employed,  13 :  10. 

Estimation  of  others,  not  a  man's  con- 
:32. 

18 


Example,  better  than  force,  2:  20 — 
government  efficient  by,  &c.,  12 :  17, 
18, 19. — the  secret  of  rulers'  success, 
13:  1. — value  of,  in  those  in  high 
stations,  8:2. 

Excess  and  defect  equally  wrong,  11 : 
15. 

Expenditure,  against  useless,  11 :  13. 

External,  the,  may  be  predicated  from 
the  internal,  14 :  5. 

Extravagant  speech,  hard  to  be  made 
good,  14 :  21. 

Fair  appearances  are  suspicious,  1 :  3, 
&17:17. 

Fasting,  rules  observed  by  Conf  when, 
10:7. 

Father's  vices,  no  discredit  to  a  virtuous 
son,  6 :  4. 

Faults  of  men,  characteristic  of  their 
class,  4:7. 

Feelings,  need  not  always  be  spoken, 
14:4. 

Fidelity  of  his  disciples,  Conf  memory 
of,  11 :  2, 

Filial  piety,  1 :  11 ;  4 :  19,  20,  21.— argu- 
ment for,  2 :  6. — cheerfulness  in,  2 :  8. 
— the  foundation  of  virtuous  practice, 
1 :  2.— of  Meen  Tsze-keen,  11 :  4.— of 
Mang  Chwang,  19 :  18. — reverence  in, 
2 :  7. — seen  in  care  of  the  person,  8 : 
3. 

Firmness  of  superior  man,  based  on 
right,  15 :  36. 

Five  excellent  things  to  be  honoured, 
20 :  2. — things  which  constitute  per- 
fect virtue.  17 :  6. 

Flattery  of  sacrificing  to  others'  ances- 
tors, 2 :  24. 

Food,  rules  of  Conf  about  his,  10 :  8. 

Foreknowledge,  how  far  possible,  2 :  23, 

Forethought,  necessity  of,  15 :  11. 

Formalism,  against,  3 :  4, 

Former  times,  Conf  preference  for,  11 : 

Forward  youth,  Conf  employment  of 
a,  14:47. 

Foundation  of  virtue,  1 :  2. 

Four  bad  things,  to  be  put  away,  20:  2. 
— classes  of  men  in  relation  to  knowl- 
edge, 16 :  9. 

Frailties  from  which  Conf.  was  free,  9 : 
4. 

Fraternal  submission,  1 :  2. 

Friends,  rule  for  choosing,  1 : 8,  &  9 :  24, 
— trait  of  Conf  in  relation  to,  10 :  15. 

Friendships,  what,  advantageous  and 
injurious,  16:  4. 


150 


SUBJECTS  IN  CONFUCIAN  ANALECTS. 


Friendship,  how  to  maintain,  5 :  16. — 
Tsze-chang's  virtue  too  high  for,  19 : 
16. 

Frivolous  talkers,  against,  15 :  16. 

Funeral  rites,  Conf.  dissatisfaction  with 
Hwuy's,  11 :  10. — to  parents,  1 :  9. 

Furnace  the,  and  the  S.  W.  Corner,  of 
a  house,  3 :  13. 

Gain,  the  mean  man's  concern,  4 :  16. 

Generosity  of  Pih-e  and  Shuh-ts'e,  5 : 
22. 

Glib-ton gued,  Conf,  not.  14 :  34. 

Glibness  of  tongue  and  beauty,  es- 
teemed by  the  age,  6 :  14. 

Glossing  faults^  a  proof  of  the  mean 
man,  19 :  8. 

Gluttony  and  idleness,  case  of,  hopeless, 
17:22. 

God,  address  to,  20 :  1. 

Golden  rule,  expressed  with  negatives, 
5 :  11 ;  15 :  23. 

Good  fellowship  of  Conf,  7 :  31. 

Good,  learning  leads  to,  8: 12. 

Good  man,  the,  11 :  19. — we  must  not 
judge  a  man  to  be,  from  his  discourse, 
11 :  20. 

Governing,  the  art  of,  12 :  14. — ^without 
personal  effort,  15 :  4. 

Government,  good,  seen  from  its  effects, 
13 :  16. — good,  how  only  obtained,  12 : 
11.  —  may  b6  conducted  efficiently, 
how,  20 :  2. — moral  in  its  end,  12 :  17. 
principles  of,l :  5. — requisites  of,12 :7. 

Gradual  progress  of  Conf,  2 :  4. — com- 
munication of  his  doctrine,  5 :  12. 

Grief,  Conf  vindicates  his  for  Hwuy, 
11:9. 

Guiding  principle  of  Conf.,  18 :  8. 

Happiness  of  Conf  among  his  disciples, 
11 :  12.— of  Hwuy  in  poverty,  6 :  9. 

Haste,  not  to  be  desired  in  government, 
13:17. 

Heaven,  Conf  rested  in  the  ordering  of, 
14 :  38.  —  knew  him,  Conf  thought 
that,  14:  37.  —  no  remedy  for  sin 
against,  3 :  13. 

Hesitating  faith,  Tsze-chang  on,  19:  2. 

High  aim  proper  to  a  student,  6 :  10. — 
things,  too  much  minding  of,  19 :  15. 

Home,  Conf  at,  10:  16.— how  Conf 
could  be  not  at,  17 :  20. 

Hope,  Conf  gives  up,  for  want  of  aus- 
picious omens,  9 : 8. 

Hopeles  case,  of  gluttony  and  idleness. 
17 :  22. — of  those  who  assent  to  ad- 
vice without  reforming,  9:  23. — of 
those  who  will  not  think,  15 :  15. 


House  and  wall,  the  comparison  of  a, 
19:23. 

Humble  claim  of  Conf  for  himself,  5 : 
27.— estimate  of  himself,  7 :  2,  3 ;  9 : 
15;  14:  30. 

Humility  of  Conf,  7 :  26. 

Hundred  years,  what  good  government 
could  effect  in  a,  13:  11. 

Idleness  of  Tsae  Yu,  5:9. — case  o% 
hopeless,  17 :  22. 

Ignorant  man's  remark  about  Conf,  9 : 
2. 

Impatience,  danger  of,  15 :  26. 

Imperial  rites,  usurpation  of,  3:1,2,  6. 

Improvement,  self,  2 :  18. — difficult  in 
advanced  years,  17 :  26. 

Incompetency,  our  own,  a  fit  cause  of 
concern,  15 :  18. 

Indifference  of  the  officer  King  to  rich- 
es, 13 : 8. 

Indignation  of  Conf  at  the  usurpation 
of  imperial  rites,  3 :  1,  2. — at  the  sup- 
port of  usurpation  and  extortion  by 
a  disciple,  11 :  16. — at  the  wrong  over- 
coming the  right,  17 :  18. 

Inferior  pursuits,  inapplicable  to  great 
objects,  19:4. 

Instruction,  how  a  man  may  find,  7 :  21. 

Instructions  to  a  son  about  govern- 
ment, 18 :  10. 

Insubordination,  worse  than  meanness, 
7 :  35. — different  causes  of,  8 :  10. 

Intelligence,  whot  constitutes,  12:  6. 

Intercourse,  character  formed  by,  5 :  2. 
— of  Conf.  with  others,  traits  of,  10: 
11. — with  others,  different  opinions 
on,  19 :  3. 

Internal,  the,  not  predicable  from  the 
external,  14 :  5. 

Ironical,  admonition,  13 :  14. 

Jealousy  of  others'  talents,  against,  15 : 
10,3. 

Joy  of  Conf  independent  of  outward 
circumstances,  7 :  15. 

Judgment  of  Conf  concerning  Tsze- 
cli'an,&c.,  14: 10. — of  retired  worthy, 
on  Conf  14:42. 

Keun-tsze,  See  Superior  man. 

Killing,  not  to  be  talked  of  by  rulers, 
12:19. 

Knowing  and  not  knowing,  2 :  17. 

Knowledge,  disclaimed  by  Conf,  9 :  7. 
— four  classes  of  men  in  relation  to, 
16 : 9. — not  lasting  without  virtue,  15 : 
32. — of  Conf  not  connate,  8 :  19. — 
sources  of  Conf.,  19 :  22. — subserves 
benevolence,  2 :  22. 


SUBJECTS  IN  CONFUCIAN  ANALECTS. 


151 


Lament  over  moral  error  added  to  nat- 
ural defect,  8 :  16. — sickness  of  Pih 
new,  6 :  8. — ^iDcrsistence  in  error,  5 : 
26. — rarity  of  the  love  of  virtue,  4: 
6.— the  rash  reply  of  Tsae  Go,  3 :  21. 
— the  waywardness  of  men,  6 :  14. — 
of  Conf.,  that  men  did  not  know  him, 
14:37. 

Language,  the  chief  virtue  of,  15 :  40. 

Learner  the,  1 :  1, 14. — Conf.  describes 
himself  as  a,  7: 18. 

Learning  and  propriety  combined,  6: 
25,  »fe  12 :  15. — Conf.  fondness  for,  5 : 
27. — different  motives  for,  14:  25. — 
end  of,  2 :  18. — ^how  to  be  pursued,  6 : 
11,  &  8 :  17.— in  order  to  virtue,  19 : 6. 
— necessity  of,  to  complete  virtue,  17 : 
8. — quickly  leads  to  good,  8:  12. — 
should  not  cease  or  be  intermitted,  9 : 
18. — substance  of,  1 :  7. — the  indica- 
tions of  a  real  love  of,  19 :  5. — the 
student's  workshop,  19 : 7. 

Lesson  of  prudence,  14 :  9. — to  parents 
and  ministers,  14 :  8. — to  rulers,  8 :  10. 
— to  Tsze-loo,  13 : 1. 

Lessons  and  laws,  Conf.  actions  were, 
17 :  19. 

Libation,  pouring  out  of,  in  sacrifice,  3 : 
10. 

Life,  human,  valued  by  Conf.,  10 :  12. — 
without  uprightness,  not  true,  6:  17. 

Likings  and  dislikings  of  others,  in  de- 
termining a  man's  character,  13 :  24, 
&  15 :  27. 

Literary  acquirements,  useless  without 
practical  ability,  33:5. 

Litigation,  how  Tsze-loo  could  settle, 
12 :  12. — it  is  better  to  prevent,  12 :  13. 

Love  of  virtue  rare,  4 : 6,  &  9 :  17. 

Love  to  learn,  of  Conf.,  5:  27. — of 
Hwuy,  11 :  6.— rarity  of,  6 : 2. 

Loving  and  hating  aright,  4:  3. 

Madman,  the,  of  Ts'oo,  18:  5. 

Man,  in  relation  to  principles  of  duty, 
35:28.  * 

Manhood,  the  vice  to  be  guarded 
against  in,  16 :  7. 

Manner  of  Conf.  when  unoccupied,  7 :4. 

Marriage-making,  Conf.  in,  5 :  1. 

Mat,  rules  of  Conf.  about  his,  10:  9. 

Maturing  of  character,  rules  for,  7 :  6. 

Mean  man,  glosses  his  faults,  19 : 8.  See 
Superior  man. 

Meanness  of  Wei-shang,  5:  23. — not  so 
bad  as  insubordination,  7 :  35. 

Mercenary  officers,  impossible  to  serve 
along  with,  17 :  15. 


Merit  of  Kung-shuh  Wan,  14: 19.— of 
Kwan  Chung,  14 :  17,  18. — virtue  of 
concealing,  6 :  13. 

Messenger,  an  admirable,  14 :  26. 

Military  affairs,  Conf.  refuses  to  talk  of, 
15 :  1. 

Minding  too  much  high  things,  19:  15. 

Minister,  the  faithful,  15 :  37. 

Ministers,  great  and  ordinary,  11 :  23. 
— importance  of  good  and  able,  14 : 
20. — must  be  sincere  and  upright,  14 : 
23. — should  be  strict  and  decided, 
14:8. 

Mission  of  Conf.,  Yen  Yuen's  confi- 
dence in,  11:  22. 

Model  student,  fond  recollections  of  a, 
9:20. 

Moral  appliances  to  be  preferred  in 
government,  2 :  3. 

Mourners,  Conf.  sympathy  with,  7 :  9, 
&10:16. 

Mourning,  three  years  for  parents,  17 : 
21. — government  how  carried  on  in 
time  of,  14 :  43. — the  trappings  of, 
may  be  dispensed  with,  19:  14. 

Murder  of  the  duke  of  Ts'e,  14 :  22. 

Music  and  ceremonies,  vain  without 
virtue,  3 :  3.— effect  of,  8 : 8.— effect  of 
on  Conf.,  7 :  12. — influence  of,  in  gov- 
ernment, 17 :  4. — of  Shun  and  Woo 
compared,  3 :  25. — on  the  playing  of, 
3 :  25. — service  rendered  to,  by  Conf. 
9 :  14. — the  sound  of  instruments  does 
not  constitute,  17 :  11. 

Musicians  of  Loo,the  dispersion  of,lS:9. 

Music-master,  praise  of  a,  8 :  15. 

Name,  danger  of  a  bad,  19 :  20. — with- 
out reality,  6,  2-3. 

Names,  importance  of  being  correct, 
13:3. 

Nairow-mindedness,  Tsze-chang  on, 
19:2. 

Natural-duty,  and  uprightness  in  col- 
lision, 13 :  18. — ease  in  ceremonies  to 
be  prized,  1 :  12. — qualities  which  are 
favourable  to  virtue,  13 :  27. 

Nature  of  a  man,  grief  brings  out  the 
real,  19:17. 

Neighbourhood,  what  constitutes  the 
excellence  of  a,  4 : 1. 

Nine  subjects  of  thought  to  the  supe- 
rior man,  16 :  10. 

Notoriety,  not  true  distinction,  12:20. 

Odes,  the  study  of  the  Book  of,  16:  13, 
&  17 :  9,  10. — quotations  from  the,  1 : 
15;  3:  18;  9:  26;  12: 10.— the  pure 
design  of  the,  2 :  2. 


152 


SUBJECTS    IN    CONFUCIAN    ^VNALECTS. 


Ode,  (s),the  Chow-nan  and  Shaou-nan, 
17 :  10.— the  Kwan-ts'eu,  3 :  20.— the 
Yung,  3:  2.— Pih-kwei,  10:  5.  — of 
Ch'ing,  15: 10.— the  Nga,  9: 14;  17: 
18. 

Ofl&ee,  declined  by  Tsze-k'een,  6 :  7. — 
desire  ior,  qualified  by  self-respect,  9 : 
12.— Conf.,  why  not  in,  2:  21.— when 
to  be  accepted,  and  when  to  be  de- 
clined, 8 :  13. 

Officers,  classes  of  men  who  may  be 
styled,  13 :  20. — mercenary,  impossi- 
ble to  serve  with,  17 :  15. — personal 
correctness  essential  to,  13:  13. — 
should  first  attend  to  their  proper 
work,  19 :  13. 

Offi.cial  notifications  of  Ch'ing,  why  ex- 
cellent, 14 :  9. 

Old  knowledge,  to  be  combined  with 
new  acquisitions,  2 :  11. 

Old  man,  encounter  with  an,  18 :  7. 

Opposing  a  father,  disapproved  of,  7 : 
14. 

Ordinances  of  Heaven  necessary  to  be 
known,  20 :  3. 

Ordinary  people,  could  not  understand 
Conf.,  19 :  23. — ordinary  rules,  Conf. 
not  to  be  j  udged  by,  17 :  7. 

Originator,  Conf.  not  an,  7:1. 

Parents,  grief  for,  brings  out  the  real 
nature  of  a  man,  19 :  17. — how  a  son 
may  remonstrate  with,  4 :  18. — should 
be  strict  and  decided,  14 :  8. — three 
years  mourning  for,  17:  21. — their 
years  to  be  remembered,  4 :  21. 

People,  what  may  and  what  may  not 
be  attained  to  with  the,  8 :  9. 

Perfect  virtue,  caution  in  speaking 
characteristic  of,  12 :  3. — characteris- 
tics of,  13 :  19. — estimation  of,  5 :  18, 
&  6 :  20. — five  things  which  consti- 
tute, 17 :  6. — how  to  attain  to,  12 :  1. 
— not  easily  attained,  14 : 7. — wherein 
realized,  12:2. 

Persistence  in  error,  lament  over,  5 :  26. 

Perseverance  proper,  to  a  student,  6 :  10. 

Personal  attainment,  a  man's  chief  con- 
cern, 1:  16,  &  14:  32.— conduct  all  in 
all  to  a  ruler,  13 :  16. — correctness,  es- 
sential to  an  officer,  13 :  13. 

Perspicuity  the  chief  virtue  of  lan- 
guage, 15 :  40. 

Pervading  unity,  Conf.  doctrine  a  4: 
15. — how  Conf.  aimed  at,  15 :  8. 

Phoenix,  the,  9:8,  &  18:5. 

Piety,  see  Filial. 

Pity  of  Conf.  for  misfortune,  9:  9. 


Plans,  what  is  necessary  to  concord  in, 
15:39. 

Poetry,  benefits  of  the  study  of  the 
Book  of,  8 :  8,  &  17 :  9, 10.— and  mu- 
sic, service  rendered  to  by  Conf.,  9 : 
14. 

Posthumous  titles,  on  what  principle 
conferred,  5 :  14. 

Poverty,  happiness  in,  6 :  9. — harder  to 
bear  aright  than  riches,  14:  11. — no 
disgrace  to  a  scholar,  4 :  9. 

Practical  ability,  importance  of,  13:  5. 

Practice,  C'onf.  zeal  to  carry  his  princi- 
ples into,  17 :  5. 

Praise  of  the  house  of  Chow,  8 :  20. — 
of  the  music  master  Ch'e,  8 :  15. — of 
Yaou,  8 :  19.— of  Yu,  8 :  21. 

Praising  and  blaming,  Conf.  correctness 
in,  15:  24. 

Prayer,  sin  against  Heaven  precludes, 
3: 13. — Conf.  declines,  for  himself,  7: 
34. 

Precaution,  necessity  of,  15:  11. 

Preliminary  study,  necessity  of  to  gov- 
erning, 11 :  24. 

Presumption,  &c.,  of  the  chief  of  the 
Ke  family,  16 :  1. — and  pusillanimity 
conjoined,  17: 12. 

Pretence,  against,  2 :  17. — Conf.  dislike 
of,  9:  11. 

Pretentiousness  of  Conf.  time,  7 :  25. 

Prince,  and  minister,  relation  of,  3 :  19. 
— Conf.  demeanor  before  a,  10 :  2. — 
Conf.  demeanor  in  relation  to,  10 :  13. 

Princes,  Conf.  influence  on,  1 :  10. — how 
to  be  served,  3:  18. 

Principles,  agreement  in,  necessary  to 
concord  in  plans,  15 :  39. — and  ways 
of  Yaou,  Shun,  &c.,  20 :  1.— of  duty, 
an  instrument  in  the  hand  of  man, 
15:28. 

Prompt  decision  good,  5 :  19. 

Propriety,  and  music,  influence  of,  17: 
4. — combined  with  learning,  6 :  25,  & 
12 :  15.— effecrt  of,  8 : 8.— love  of,  facil- 
itates government,  14 :  44. — necessa- 
ry to  a  ruler,  15 :  32. — not  in  external 
appurtenances,  17:  11. — rules  of,  1: 
12 ;  3 :  15. — rules  of,  necessary  to  be 
known,  20 :  3. — value  of  the  rules  of, 
8:2. 

Prosperity  and  ruin  of  a  country,  on 
what  dependent,  13:  15,  &  16:  2. 

Prowess  conducting  to  ruin,  14 : 6. 

Prudence,  a  lesson  of,  14 :  4. 

Pursuit  of  riches,  against,  7: 11. 

Pusillanimity  and  presumption,  17 :  12. 


SUBJECTS  IN  CONFUCIAN  ANALECTS. 


153 


Qualifications  of  an  officer,  8 :  13. 

Qualities  that  are  favourable  to  virtue, 
13 :  27. — that  mark  the  scholar,  13 : 
28. 

Rash  words  cannot  be  recalled,  3 :  21. 

Readiness  of  Conf.  to  impart  instruc- 
tion, 7 :  7.— of  speech,  5 :  4,  &  17 :  14. 

Reading  and  thought,  should  be  com- 
bined, 2 :  15,  &  15 :  30. 

Rebuke  to  Yen  Yu,  &c.,  16: 1. 

Receptivity  of  Hwuy  2 :  9,  &  11 :  3. 

Reciprocity,  the  rule  of  life,  15 :  23. 

Reciuse,  Tsze-loo's  encounter  with  a, 
18:7. 

Recluses,  Conf.  and  the  two,  18 :  6. 

Recollection  of  Hwuy,  Conf.  fond,  9 : 
20. 

Reflection,  the  necessity  of,  9:  30. 

Regretful  memory  of  disciples  fidelity, 
11 :  2. 

Relative  duties,  necessity  of  maintain- 
ing 12:  11. 

Remark  of  an  ignorant  man  about 
Conf.,  9:  2. 

Remonstrance  with  parents,  4 :  18. 

Repentance  escaped  by  timely  care,  1 : 
13. 

Reproof  to  Tsze-loo,  11 :  24. 

Reproofs,  frequent,  warning  against  the 
us«  of,  4 :  26. 

Reputation,  not  a  man's  concern,  15 : 
18. 

Resentments,  how  to  ward  ofi",  15 :  14. 

Residence,  rule  for  selecting  a,  4:  1. 

Respect,  a  youth  should  be  regarded 
with^  9 :  22. — of  Conf.  for  men,  15 : 
24.— of  Conf.  for  rank,  9:  9. 

Retired  worthy's  judgment  on  Conf., 
14:42. 

Reverence  for  parents,  2 :  7. 

Riches,  pursuit  of,  uncertain  of  success, 
7:11. 

Right  way,  importance  of  knowing  the, 
4:8. 

Righteous  and  public  spirit  of  Conf., 
14:22. 

Righteousness  the  Keun-tsze's  concern. 
4 :  16. — is  his  rule  of  practice,  4 :  10. 

Root  of  benevolence,  filial  and  frater- 
nal duty  is  the,  1 :  2. 

Royal  ruler,  a,  could,  in  what  time 
transform  the  empire,  13 :  12. 

Ruin  and  prosperity  dependent  on  what, 
13:15,&  16:2. 

Rule  of  life,  reciprocity  the,  16 :  23. 

Ruler,  virtue  in  a,  2 : 1. 

Ruling,  best  means  of,  2 :  3. 


Rulers,  a  lesson  to,  8 :  10. — personal  con- 
duct all  in  all  to,  13 :  16. — should  not 
be  occupied  witji  what  is  the  proper 
business  of  the  people,  13 :  4. 

Running  stream  a,  Conf.  how  affected 
by,  9:  16. 

Sacrifice,  Conf  sincerity  in,  3 :  12. — the 
great,  3:  10, 11. — wrong  subjects  of,~ 
2:24. 

Sagehood,  not  in  various  ability,  9 :  6. 

Scholar,  attributes  of  the  true,  19 : 1. — 
his  aim  must  be  higher  than  comfort, 
14:3. 

Self-cultivation,  1 :  8,  &  9 :  24. — a  man's 
concern,  4 :  14. — a  characteristic  of 
the,  Keun-tsze,  14 :  45. — Conf.  anxie- 
ty about,  7 :  3. — steps  in,  1 :  15. 

Self-examination,  1 : 4. 

Selfish  conduct  causes  murmuring,  4: 
12. 

Self-respect  should  qualify  desire  for  of- 
fice, 9: 12. 

Self-willed,  Conf.  not,  14:  34. 

Sequences,  of  wisdom,  virtue,  and  brav- 
ery, 9:28. 

Servants  difficult  to  treat,  17 :  25. 

Shame  of  caring  only  for  salary,  14 :  1. 

Shaou,  a  name  of  certain  music,  3 :  25. 

Sheep,  the  monthly  offering  of  a,  3 :  17. 

Shoo-king,  quotation  from,  2:21;  14: 
43. — compilation  from,  20 : 1. 

Silent  mourning,  three  years  of,  14:  43. 

Simplicity,  instance  of,  8:  5. 

Sincerity,  cultivation  of,  1:4. — necessi- 
ty of,  2 :  22.— praise  of,  5 :  24. 

Slanderiog  of  Tsze-loo,  14:  38. 

Slowness  to  speak,  of  the  ancients,  4 : 
22.— of  the  Keun-tsze,  4 :  24. 

Small  advantages  not  to  be  desired  in 
government,  13 :  17. 

Social  intercouse,  qualities  of  the  schol- 
ar in,  13 :  23. 

Solid  excellence  blended  with  orna- 
ment, 6 :  16. 

Son,  a,  opposing  his  father,  against,  7 : 
14. — Conf.  instruction  of  his  own,  16 : 
13. 

Sources  of  Conf.  knowledge,  19 :  22. 

Specious  words,  danger  of,  15 :  26. 

Speech,  discretion  in,  15 :  7. 

Spirit  of  the  times,  against,  3 :  18. 

Spirits,  Cont.  evades  a  question  about 
serving,  11 :  11. — of  the  land,  altars, 
of,  3:  21. 

Stages  of  attainment,  6 :  18. — of  prog- 
ress, different  persons  stop  at  differ- 
ent, 9:29. 


154 


SUBJECTS   IN    CONFUCIAN   ANALECTS. 


States  of  Ts'e  and  Loo,  6:  22. 

Strange  doctrines,  2 :  16. 

Strength,  not  a  fit  subject  of  praise,  14: 
35. 

Student's  proper  work,  19 :  13. 

Stupidity  of  Ning  Woo,  5:  20. 

Subjects  avoided  by  Conf.,  7:20 — of 
Conf.  teaching,  7 :  24.    See  Topics. 

Submission  of  subjects,  how  secured, 
2:19. 

Substantial  qualities,  and  accomplish- 
ments, in  the  Keun-tsze,  12 :  8 

Sun  and  moon,  Conf.  like  the,  19:  24. 

Superficial  speculations,  against,  15: 
16. 

Superior  and  mean  man,  2: 12,  13,  14; 
4: 11,  16;  6: 11;  7:  36;  16:  8.— dif- 
ferent air  and  bearing  of,  13 :  26 — dif- 
ferent in  their  relation  to  those  em- 
ployed by  them,  13:  25.  —  difierent 
manners  of,  13:  23. — diffferent  ten- 
dencies of,  14 :  24. — how  to  know,  15 : 
33. — opposite  influence  of,  12 :  16. 

Superior,  man  above  distress,  15:  1 — 
changing  appearances  of,  to  others, 
19:  9. — cleaves  to  virtue,  4:  5. — does 
not  conceal,  but  changes,  his  errors, 
19 :  21. — firmness  of,  based  on  right, 
15 :  36. — four  characteristics  of,  5 :  15. 
is  righteous,  courteous,  humble,  and 
sincere,  15 :  17. — more  in  deeds  than 
in  words,  14:  29-  nine  subjects  of 
thought  to,  16:  10. — rule  about  his 
words  and  actions,  4:  24. — self-cul- 
tivation, characteristic  of,  14:  45. — 
talents  and  virtues  of,  8 : 6. — thoughts 
of  in  harmony  with  his  position,  14 : 
28.— truth  the  object  of,  15:  31.— 
various  characteristics  of,  15 :  20,  22, 
23. — wishes  to  be  had  in  remem- 
brance, 15 :  19. 

Superiority  of  Hwuy,  6 :  2,  5. 

(Superstition  of  Tsang  Wan,  5 :  17. 

Supreme  authority  ought  to  maintain 
its  power,  16 :  2. 

Susceptivity  of  learners,  teachers  to 
be  guided  by,  6 :  19. 

Swiftness  to  speak,  incompatible  with 
virtue,  17 :  14. 

Sympathy  of  Conf.  with  mourners,  7: 
9. — with  sorrow,  9 :  9. 

Talents,  men  of,  scarce,  8 :  20. — worth- 
less without  virtue,  8 :  11. 

Taxation,  light,  advantages  of,  12:  9. 

Teacher,  qualification  of  a,  2 :  11. 

Temple  Conf.  in  the  grand,  13 :  15,  & 
10: 14. 


Teaching,  efifect  of,  15 :  38.— Conf.  ear- 
nestness in,  9 : 7. — Conf.  subjects  of, 7: 
24.— graduated  method  of,  19 :  12.— 
necessary  to  prepare  the  people  for 
war,  13:29,  30. 

Thieves  made  by  the  example  of,  ru- 
lers, 12:  18. 

Think,  those  who  will  not,  the  case  of, 
hopeless,  15 :  15. 

Thinking  without  reading,  fruitless,  15 : 
30. 

Thought  and  learning,  to  be  combined, 
2:15. 

Three,  errors  of  speech,  in  the  presence 
of  the  great,  16:  6. — families,  of  Loo, 
3:  2. — friendships  advantageous,  and 
three  injurious,  16: 4. — sources  of  en- 
joyment, id.  id.,  16:  5. — things  of 
which  the  superior  man  stands  in 
awe,  16 : 8. — years'  mourning,  14 :  43 ; 
17 :  21. — worthies  of  the  Yin  dynasty, 
18:  L 

Thunder,  Conf.  how  afifected  by,  10 :  16. 

Topics,  avoided  by  Conf,  7:  20.— most 
common  of  Conf.,  7:  17.  —  seldom 
spoken  on  by  Conf,  9 :  1. 

Traditions  of  the  principles  of  Wan  and 
Woo,  19:22. 

Training  of  the  young,  1 :  6. 

Transmitter,  Conf.  a,  7 :  1. 

Trappings  of  mourning  may  be  dis- 
pensed with,  19 :  14. 

Treatment  of  a  powerful,  but  unworthy 
officer  by  Conf.,  17 : 1. 

True  men,  paucity  of  in  Conf.time,7:25. 

Truthfulness,  necessity  of,  1 :  22. 

Two  classes  only  whom  practice  can- 
not change,  17:  3. — recluses,  Conf. 
and  the,  18 :  6. 

Unbending  virtue,  5 :  10. 

Unchangeableness  of  great  principles, 
2:  23. 

Unity  of  Conf.  doctrine,  4: 15,  &  15:  2. 

Unmannerly  old  man,  Conf.  conduct  to 
an,  14:46. 

Unoccupied,  Conf.  manner  when,  7 :  4. 

Unworthy  man,  Conf  responds  to  the 
advances  of  an,  17 :  7. 

Uprightness,  and  natural  duty  in  col- 
lision, 13 :  18. — meanness  inconsistent 
with,  5 :  23. — necessary  to  true  virtue, 
6:17. 

Usurped  rites,  against,  3 : 1,  2, 6. 

Usurping  tendencies  of  the  Ke  family, 
13:14. 

Utensil,  Tsze-kung  an,  5 :  3. — the  ac- 
complished scholar  not  an,  2 :  12. 


PROPER   NAMES   IN  ANALECTS. 


155 


Valour  subordinate  to  righteousness 

•     17 :  23. 

Various  ability  of  Conf.,  9 :  6. 

Vice,  how  to  correct,  12 :  21. 

Vices,  of  a  father,  no  discredit  to  a  good 
son,  6:  4. — which  youth,  manhood 
and  age  have  to  guard  against,  16 :  % 

Village,  Conf.  demeanor  in  his,  10 : 1, 
10. 

Vindication,  Conf.,  of  himself,  6:  26.— 
of  Conf.  by  Tsze-loo,  18: 7. 

Virtue,  alone  adapts  a  man  for  his  con 
dition,  4:  2. — and  not  strength  a  lit 
subject  of  praise,  14 :  35. — ceremonies 
and  music  vain  without,  3 :  3. — com- 
plete, 1 :  1 — contentment  with  what 
is  vulgar  injures,  17 :  13. — devotion  of 
the  Keun-tsze  to,  4 :  5, — exceeding, 
of  T'ae-pih,  8 :  1. — few  really  know, 
15 :  3.— how  to  exalt,  12 :  10,  21.— in 
concealing  one's  merit,  6 :  13. — influ- 
ence of,  2 :  1. — knowledge  not  lasting 
without,  15 :  32. — leading  to  empire, 
14 :  6.  —  learning,  necessary  to  the 
completion  of,  17 :  8. — learning  lead- 
ing to,  19 :  6.— love  of,  rare,  4:6;  9 : 
17;  15:  12. — natural  qualities  which 
favour,  13 :  27,— not  far  to  seek,  7 :29. 
— the  highest,  not  easily  attained,  and 
incompatible  with  meanness,  14 :  7. — 
the  practice  of,  aided  by  intercourse 
with  the  good,  15 :  9.~to  be  valued 
more  than  life,  15 :  8.— true  nature 
and  art  of,  6:  28. — without  wealth, 
&c.,  16:12. 

Virtues,  the  great,  demand  the  chief 
attention,  19 :  11. 


Virtuous  men,  not  left  alone,  4 :  25. — 
only  can  love  or  hate  others,  4 :  3. 

Vocation  of  Conf.,  a  stranger's  views 
of  3:24. 

Vulgar  ways  and  views,  against  con- 
tentment with,  17 :  13. 

War,  how  a  good  ruler  prepares  the 
people  for,  13 :  29.  30  -    - 

Warning  to  Tsze-loo,  11 :  12. 

Waywardness,  lament  over,  6 :  15. 

Wealth  without  virtue,  &c.  16 :  12. 

Wickedness,  the  virtuous  will,  pre- 
serves from,  4 : 4. 

Wife  of  a  prince,  appellations  for,  16 : 
14. 

Will,  the  virtuous,  preserves  from  wick- 
edness, 4 :  4.— is  unsubduable,  9 :  25. 

Wisdom  and  virtue,  chief  elements  of, 
6 :  20.— contrasts  of,  6 :  21 ;  9 :  28. 

Wishes,  different,  of  Yen  Yuen,  &c.,  5 : 
25.— of  Tsze-loo,  &c.,  11 :  25. 

Withdrawing  from  public  life,  different 
causes  of,  14:  39.— of  Conf.,  18:  5,6. 
— of  seven  men,  14 :  40. 

Withdrawing  from  the  world,  Conf.  pro- 
poses, 5:  6. — Conf.  judgment  on,  18: 
8. 

Words,  the  force  of,  necessary  to  be 
known,  20 :  3. 

Work,  a  man's,  is  with  himself,  14 :  30. 

Workshop,  the  student's  19 :  7. 

Young,  duty  of  the,  1 :  6.— should  be 
regarded  with  respect,  9 :  22. 

Youth,  the  vice  to  be  guarded  against 
in,  16:  7.  ^ 


INDEX  II. 


PROPER  NAMES  IN"    THE  CONFUCIAIS'  ANALECTS. 


Ch'ae,  surnamed  Kaou,  and  styled  Tsze- 
Kaou,  a  disciple  of  Conf,  11 :  17. 

Chang,  Tsze-chang,  19 :  15, 16. 

Ch'ang-tseu,  a  worthy  of  Ts'oo  18 :  6. 

Chaou,  a  prince  celebrated  for  his  beau- 
ty of  person,  6 :  14. 

Chaou,  one  of  the  three  families  which 
governed  the  state  of  Tsin,  14 :  12. 

Ch'aou,  the  hon.  epithet  of  Chow,  duke 
of  Loo,  B.  c.  540—509,  7 :  30. 

Che,  the  Music-master  of  Loo,  8 :  15 ; 
18:9. 


Ch'ih,  surnamed  Kung-se,  and  styled 

Tsze-hwa,  a  disciple  of  Conf.,  5:7: 

6:  3;  11:  25. 
Ch'in,  the  state  of,  5 :  21 ;  7 :  30 ;  11 :  2 : 

15:1. 
Ch'in  Kang,  Tsze-k'in,  a  disciple  of 

Conf.,  16:13. 
Ch'in  Shing,  or  Ch'in  Hang,  an  officer 

of  Keen,  duke  of  Ts'e,  14:  22. 
Chin  Wan,  an  officer  of  Ts'e,  5 :  18. 
Choo-chang,  a  person  who  retired  from 

the  world,  18:8. 


156 


PROPER  NAMES   IN  ANALECTS. 


Ch'ing,  the  state  of,  15 :  10. 

Chow  dynasty,  2 :  23 ;  3 :  14,  21 ;  8 :  20 ; 

15:10;  16:5;  18: 11;  20:1. 
Chow,  the  last  emperor  of  the  Yin  dy- 
nasty, 18:1;  19:20. 
Chow  Jin,  an  ancient  historioo^rapher, 

16:1. 
Chow-kung,  or  the  duke  of  Chow,  7:5; 

8:11;  11:16;  18:10. 
Chuen-yu,  a  small  territory  in  Loo,  16 : 

1. 
Chung-hwuh,  an  oflScer  of  Chow,  18 :  11. 
Chung-kung,  the  designation  of  Yen 

Yung,  a  disciple  of  Conf.,  6 : 1, 4 ;  11 : 

2;  12:2;  13:2. 
Chung-mow,  a  place  in  the  state  of 

Tsin,  17 :  7. 
Chung-ne,  Confucius,  19:  22:— 25. 
Chung-shuh  Yu,  the  same  as  K'ung 

Wan,  14:20. 
Chung  Yew,  styled  Tsze-loo,  a  disciple 

of  Conf.,  6:  6;  11:23;  18:6. 
Chwang  of  Peen,  14 :  13. 
E,  a  small  town  on  the  borders  of  the 

State  of  Wei,  3 :  24. 
E,  a  famous  archer,  b.  c.  about  2150, 14 : 

6. 
E-yih,  a  person  who  retired  from  the 

world,  18:8. 
E  Yin,  the  minister  of  T'ang,  12:  22. 
Fan  Ch'e,  by  name  Sou,  and  designated 

Tsze-ch'e,  a  disciple  of  Conf.,  2 :  5 

6:20;  12:21,22;  13:4,19. 
Fan  Seu,  tlie  same  as  Fan  Ch*e,  13 :  4. 
Fang,  a  city  in  Loo,  14: 15. 
Fang-shuh,  a  musician  of  Loo,  18:  9. 
Gae,  the  hon.  title  of  Tseang,  duke  of 

Loo,  B.  c.  493—467,  2: 19:  3:  21;  6 

2;  12:9. 
Gan  P'ing,  posthumous  title  of  Gan 

Ying,  principal  minister  of  Ts'e,  5 : 

16. 
Han,  the  river,  18 :  9. 
Hea  dynasty,  2 :  23 ;  3 :  9, 21 ;  15 :  10. 
Heen,  the  name  of  Yuen  Sze,  a  disciple 

of  Conf.,  16:1. 
Hwan,  the  three  great  families  of  Loo, 

being  descended  from  duke  Hwan, 

are  called  the  descendants  of  the 

three  Hwan,  2 :  5 ;  16:3. 
Hwan,  the  duke  of  Ts'e,B.  c.  683—642, 

14:16,18. 
Hw^n  T'uy,  a  high  officer  of  Sung,  7 : 

22. 
Hwuy,  Yen  Hwuy,  styled  Taze-yuen,  a 

disciple  of  Conf.,  2:  9;  5:  8;  6:  5,  9; 

9:19;  11:3,10,18,22. 


Hwuy  of  Lew-hea,  posthumous  title  of 
Chen  Hwo,  an  officer  of  Loo,  15 :  13 ; 
18:2,8. 

Joo  Pei,  a  man  of  Loo,  17 :  20. 

Kan,  the  Master  of  the  band  at  Loo, 
18:9. 

Kaou-tsung,  the  hon.  epithet  of  the  em- 
peror Woo-ting,  B.  c.  1323—1263, 14: 
43. 

Kaou-yaou,  a  minister  of  Shun,  12:  22. 

Ke,  a  small  state  in  which  sacrifices  to 
the  emperors  of  the  Hea  dynasty 
were  maintained  by  their  descend- 
ants, 3 :  9. 

Ke,  a  small  state  in  Shan-se,  18 : 1. 

Ke  family,  the  family  of  Ke  K'ang  of 
Loo,3:l,6;6:7;ll:16;  16:1;  18: 
3. 

Ke  Hwan,  or  Ke  Sze,  the  head  of  the 
Ke  family  in  the  latter  days  of  Conf., 
18:4. 

Ke  K'ang,  the  hon.  epithet  of  Ke-sun 
Fei,  the  head  of  one  of  the  three 
great  families  of  Loo,  2 :  20 ;  6 : 6 ;  11 : 
6;  13:17,18,19;  14:20. 

Ke-kwa,  an  officer  of  Chow,  18 :  11. 

Ke  Loo,  the  same  as  Tsze-loo,  5 :  25 ; 
11:2,11;  13:14;  16:1. 

Ke-sun,  the  same  as  Ke  K'ang,  14 :  38 ; 
16:1. 

Ke-suy,  an  officer  of  Chow,  18 :  11. 

Ke  Tsze-jen,  a  younger  brother  of  the 
Ke  family,  11 :  23. 

Ke  Wan,  posthumous  title  of  Ke  Hang- 
foo,  an  officer  of  Loo,  5 :  19. 

Kee-neih,  a  worthy  of  Ts'oo,  18 :  6. 

Keen,  a  duke  of  Ts'e,  14:  22. 

Keu-foo,  a  small  city  on  the  western 
borders  of  Loo,  13 :  17. 

Keu  Pih-yuh,  the  designation  of  Keu 
Yuen,  an  officer  of  the  State  of  Wei, 
14:26;  15:6. 

K'eueh,  the  name  of  a  village,  14 :  47. 

Keueh,  a  musician  of  Loo,  18:  4. 

Kew,  brother  of  the  duke  Hwan  of 
Ts'e,  14:17, 18. 

K'ew,  Confucius'  name,  14 :  34 ;  18 :  6. 

K'ew,  the  name  of  Yen  Yew,  a  disci- 
ple of  Conf.,  5:7;  6:6;  11: 16,  21, 
23,25;  16:1. 

Kih  Tsze-shing,  an  officer  of  the  State 
of  Wei,  12:8. 


King,  a  duke  of  Ts'e,  12: 11;  16: 12; 

18:3. 
King,  a  scion  of  the  ducal  family  of 

Wei,  13:8. 
K'ung,  Confucius,  9:2;  14 :  12 ;  18 : 6. 


PROPER   NAMES   IN  ANALECTS. 


157 


Kung-Ch'o,  Mang  Kung-ch'o,  14: 13. 

Kung-ming  Kea,  14 :  14. 

Kung-pih  Leaou,  a  relative  of  the  duke 

®f  Loo,  14:38. 
Kung-se  Hwa,  Tsze-hwa,  a  disciple  of 

Conf.,  7:33;  11:21,25. 
Kung-shan  Fuh-jaou,  a  confederate  of 

Yang  Ho,  17:5. 
Kung-shuh  Wan,  an  officer  of  the  State 

of  Wei,  14:14,19. 
Kung-sim  Oh'aou,  of  Wei,  19 :  22. 
Kung  Wan,  posthumous  title  of  Tsze- 

yu,  an  officer  of  Wei,  5 :  14. 
Kung-yay  Ch'ang,  the    son-in-law  of 

Conf,  5 : 1. 
Kwan  Chung,  by  name  E  Woo,  chief 

minister  to  the  duke  Hwan  of  Ts'e, 

B.  c.  683—640,  3:  22;  14: 10, 17, 18. 
KVang,  the  name  of  a  town,  9:5;  11 : 

22. 
Laou,  surnamed  K'in,  and  styled  Tsze- 

k'ae  or  Tsze-chang,  a  disciple  of  Con- 
fucius, 9 :  6. 
Le,  the  name  of  T'ang,  founder  of  the 

Shang  dynasty,  20 :  1. 
Le,  a  son  of  Conf.,  who  died  early,  11 : 

7. 
Leaou,  a  musician  of  Loo,  18 :  9. 
Lin  Fang,  styled  Tsze-k'cw,  a  man  of 

Loo,  supposed  to  have  been  a  disci- 
ple of  Conf.,  3 :  4,  6. 
Ling,  a  duke  of  Wei,  14:  20;  15: 1. 
Loo,  the  native  State  of  Conf.,  2:5;  3 : 

23;  5:2;  6:  22;   9:14;  11:13;  13: 

7;  14:15;  18:4,6,10. 
Mang  Che-fan,  named  Tsih,  an  officer 

of  Loo,  6 :  13. 
Mang  Chwang,  the  head  of  the  Mang 

family,  anterior  to  Conf.  time,  19 :  18, 
Mang  E,  the  posthumous  title  of  Mang- 

sun,  the  head  of  the  Mang  family,  2 : 

5. 
Mang  family,  one  of  the  three  great 

families  of  Loo,  18:  3;  19: 19. 
Mang  King,  honorary  title  of  Chung- 
sun  Ts'ee,  son  of  Mang  Woo,  8 :  4. 
Mang  Kung-ch'o,  the  head  of  the  Mang 

or  Chung-sun  family,  in  the  time  of 

Conf.,  14:12. 
Mang-sun,  named  Ho-ke,  the  same  as 

Mang  E,  2 :  5. 
Mang  Woo,  hon.  title  of  Che,  the  son 

of  Mang  E,  2:6;  5:7. 
Min,  the  music-master  of  Loo,  15 :  41. 

Min,  Min  Tsze-k*een,  11 :  12. 
Min,  Tsze-k'een,  named  Sun,  a  disciple 

of  Conf.,  6:  7;  11:2,4,13. 

19 


Mung,  the  eastern,  the  name  of  a  moun- 
tain, 16 : 1. 
Nan-kung  K'woh,  supposed  to  be  the 

same  as  Nan  Yung,  14 :  6. 
Nan-tsze,  the  wife  of  the  duke  of  Wei, 

and  sister  of  prince  Chaou,  6 :  26. 
Nan-yung,  a  disciple  of  Conf.,  5 :  1 ;  11 : 

5. 
Ngaou,  the  son  of  Han  Tsuh,  (b.  c. 

2100),  14:6. 
Ning  Woo,  hon.  ep.  of  NTing  Yu,  an  of- 
ficer of  Wei,  5 :  20. 
P'ang,  an  ancient  worthy,  7 : 1. 
Pe,  a  place  in  the  state  of  Loo,  6:7; 

11:24;  16:1;  17:5. 
Pe-kan,  an  uncle  of  the  tyrant  Chow, 

18:1. 
P'e  Shin,  a  minister  of  the  state  of 

Ch'ing,  14:  9. 
Peen,  the  name  of  a  city,  14 :  10. 
Peen,  a  city  in  Loo,  14 :  13. 
Peih    Heih,    commandant    of    Chung 

Mow,  in  the  State  of  Tsin,  17:  7. 
Pih  family,  14:  10. 
Pih-e,  hon.  epithet  of  a  worthy  of  the 

Shang  dynasty,  5 :  22 ;  7 :  14 ;  16 :  12 ; 

18:8. 
Pih-kwoh,  an  officer  of  Chow,  18 :  11. 
Pih-new,  the    denomination    of  Tsae 

Kang,  surnamed  Yen,  a  disciple  of 

Conf.,  6: 8;  11:2. 
Pih-ta,  an  officer  of  Chow,  18: 11. 
Pih-yu,  the  eldest  son  of  Conf,  16: 13; 

17:10. 
Seang,  a  musician  of  Loo,  18 :  9. 
See,  the  State  of,  14: 12. 
Seen,  an  officer  under  Kung-shuh  Wan, 

14:19. 
Shang,  name  of  Tsze-hea,  a  disciple  of 

Conf., 3:  8;  11:15. 
Shaou,  the  music  of  Shun,  3 :  25 ;  7 :  13. 
Shaou  Hwuh,  minister  of  duke  Hwan's 

brother,  Kew,  14 :  17. 
Shaou-leen,  a  person  belonging  to  one 

of  the  barbarous  tribes  of  the  East, 

who  retired  from  the  world,  18 :  8. 
She,  a  district  in  the  State  of  Ts'oo,  7 : 

18;  13:16. 
She-shuh,  named  Yew-keih,  an  officer 

of  Ch'ing,  14:9. 
Shih-mun,  one  of  the  frontier  passes 

between  Ts'e  and  Loo,  14 :  41. 
Shin  Ch'ang,  styled  Tsze-chow,  a  disci- 
ple of  Conf.,  5 :  10. 
Show-yang  mountain,  in  Shan-se,  16: 

12. 
Shuh-hea,  an  officer  of  Chow,  18 :  11. 


158 


PROPER  NAMES   IN  ANALECTS. 


Shuh-sun,  one  of  the  three  great  fami- 
lies of  Loo,  2 :  5. 
Shuh-sun   Woo-shuh,  a  chief  of  the 

Shuh-sun  family,  19:  23,  24. 
Shuh-ts'e,  hon.  epithet  of  a  wofthy  of 

the  Shang  dynasty,  5 :  22 ;  T :  14 ;  16 : 

12;  18:8. 
Shuh-yay,  an  officer  of  Chow,  18:  11. 
Shun,  the  emperor,  6:  28;  8:  18,  20; 

12:22;  14:45;  15:4;  20:  L 
Sin,  Tsang-sin,  a  disciple,  of  Conf ,  4 : 

15;  11:17. 
Sung,  a  State  in  which  sacrifices  to  the 

emperors  of  the  Hea  dynasty  were 

maintained  by  their  descendants,  3 : 

9;  6:14. 
Sze,  the  name  of  Tsze-chang,  a  disciple 

of  Conf.,  11 :  15, 17. 
Sze-ma  New,  named  Kang,  a  brother 

of  Hwan  T'uy,  and  a  disciple  of  Conf., 

12:3,5,5. 
Ta-heang,  the  name  of  a  village,  9 :  2. 
T'ae  mountain,  on  the  border  between 

Loo  and  T'se,  3:6. 
T'ae-pih,  the  eldest  son  of  king  T'ae, 

and  grandfather  of  Wan,  the  founder 

of  the  Chow  dynasty,  8 :  1. 
Tan-t'ae  Mee-ming,  styled  Tsze-yu,  a 

disciple  of  Conf,  6 :  12. 
T'ang,  the  dynastic  name  of  the  em- 
peror Yaou,  8 :  20. 
T'ang,  the  founder  of  the  Shang  dynas- 
ty, 12:22;  20:  L 
T'ang,  the  State  of,  14:12. 
Teen,  the  name  of  Tsang  Sih,  father  of 

Tsang  Sin,  and  a  disciple  of  Conf, 

11:25. 
Ting,  the  posthumous  epithet  of  Sung, 

prince  of  Loo,  3:  19;  13: 15. 
T'o  an  officer  of  the  state  of  Wei,  styled 

Tsze-yu,  6.  14;  14:20. 
Tsae-go,  by  name  Yu,  and  styled  Tsze- 

go,  a  disciple  of  Conf.,  3:  21;  6:  24; 

11:2;  17:21. 
Tsae  Yu,  a  disciple  of  Conf,  who  slept 

in  the  day  time,  the  same  as  the 

prec,  5 :  9. 
Ts'ae,  the  State  of,  3 1 :  2 ;  18 :  9. 
Tsang  Sih,  named  Teen,  the  father  of 

Tsang  Sin,  and  a  disciple  of  Conf, 

11:25. 
Tsang  Sin,  styled  Tsze-yu,  a  disciple  of 

Conf,  1:  4,9;  4:15;  8:3,-7;  12: 

24;  14:28;  19:16,-19. 
Tsang    Wan,    the    honorary    title    of 

Tsang-sun    Shin,  a  great  officer  of 

Loo,  5:17;  15:13. 


Tsang  Woo-chung,  an  officer  of  Loo, 
14:13,15. 

Ts'e,  the  State  of,  5: 18;  6:  3,  22;  7: 
13;  14:22;  16:  3;  18:3,4.9. 

Tsee-yu,  the  designation  of  one  Luh 
T'ung,  of  Ts'oo,  who  feigned  himself 
mad  to  escape  public  service,  18 :  5. 

Tseih,  How-tseih,  the  minister  of  agri- 
culture to  Yaou  and  Shun,  14 :  6. 

Tseih-teaou  K'ae,  styled  Tsze-jo,  a  dis- 
ciple of  Conf,  5 :  5. 

Tsin,  the  State  of,  14: 16;  18:  9. 

Tso-k'ew  Ming,  an  ancient  man  of  rep- 
utation, 5 :  24. 

Ts'oo,  the  State  of,  18 :  5,  9. 

Ts'uy,  a  great  officer  of  Ts'e,  5: 18. 

Ts'ze,  the  name  of  Tsce-kung,  a  disci- 
ple of  Conf,  1 :  15 ;  3:17;  5:8,9;  6: 
6;  14:  31;  15:2;  17:24. 

Tsze-ch'an,  named  Kung-sun  K'eaou, 
the  chief  minister  of  the  state  of 
Ch'ing,5:15;  14:9,10. 

Tsze-chang,  the  designation  of  Chuen- 
sun  Sze,  a  disciple  of  Conf,  2 :  18, 22 ; 
5:18;  11:19;  12:6,14,20;  14:43: 
15:5,41;  17:6;  19:1,2,3;  20:2. 

Tsze-fuh  King-pih,  an  officer  of  Loo, 
14:38;  19:23. 

Tsze-hea,  the  designation  of  Puh 
Shang,  a  disciple  of  Conf,  1:7;  2 : 
7;  3:8;  6:11;  11:2;  12:5,  22;  13: 
27,28;  19:3,-15. 

Tsze-hwa,  the  designation  of  Kung-se, 
named  Ch'ih,  disciple  of  Conf,  6 :  3. 

Tsze-kaou,  the  designation  of  Ch'ae,  a 
disciple  of  Conf,  11 :  24. 

Tsze-kung,  the  designation  of  Twan- 
muh  Ts'ze,  a  disciple  of  Conf.,  1 :  10, 
15;  2:13;  3:17;  5:3,8,  11,  12,  14; 
6:28;  7:14;  9:6,12;  11:2,12,15; 
12 :  7,  8, 10,  23 ;  13 :  20, 24 ;  14 :  18, 30, 
31,37;  15:2,5,23;  17:19,24;  19: 
20,v— 25. 

Tsze-loo,  the  designation  of  Chung- 
yew,  often  named  simply  Yew,  a  dis- 
ciple of  Conf,  2:  17;  5:  6,  7, 13,  25; 
6:26;  7:10,34;  9:  11,26;  10:  18; 
11 :  12, 14,  21,  24,  25 ;  12 :  12 ;  13 : 1, 3, 
28 ;  14 :  13, 17,  23,  28,  41,  45 ;  15 :  1 ; 
17:5,7,23;  18:6,7. 

Tsze-se,  the  chief  minister  of  Ts'oo,  14 : 
10. 

Tsze-ts'een,  the  designation  of  Peih 
Puh-ts'e,  a  disciple  of  Conf,  5 :  2. 

Tsze-wan,  surnamed  Tow,  and  named 
Ku-yu-t'oo,  chief  minister  of  Ts'oo, 
5:18. 


SUBJECTS    IN    THE    GREAT  LEARNING. 


159 


Tsze-sang  Pih-tsze,  6:1;  7 :  18. 
Tsze-yew,  or  Yen  Yew,  the  designation 

of  Yen  Yen,  a  disciple  of  Conf.,  2:7; 

6:12;  11:2;  17:4;  19:12, 
Tsze-yu,  a  minister  of  the  state    of 

Ch'ing,  14:9. 
Tung-le,  14 :  9. 

Wan,  the  king,  8 :  20 ;  9 :  5 ;  19 :  22. 
Wan,  a  duke  of  Tsin,  14: 16. 
Wan,  a  river  dividing  the  states  of  Ts'e. 

and  Loo,  6 :  7. 
Wang-sun  Kea,  a  great  oflScer  of  Wei, 

3:  18;  14:20. 
We-shang  Mow,  14 :  34. 
Wei,  the  State  of,  7 :  14 ;  9 :  14 ;   13 :  3, 

7,8,9;  14:20,42;  15:1;  19:22. 
Wei,  one  of  tlie  three  families,  which 

governed  the  State  of  Tsin,  14 :  12. 
Wei-shang  Kaou,  5 :  23. 
Wei,  a  small  State  in  Shan-se,  18 :  1. 
Woo,  the  State  of,  7 :  30. 
Woo,  the  founder  of  the  Chow  dynasty, 

8:20;  19:22. 
Woo,  the  music  of  king  Woo,  3 :  25. 
Woo,  a  musician  of  Loo,  18 :  9. 
Woo-ma  K'e  7 :  30. 
Woo-shing,  the  name  of  a  city  in  Pe, 

6:12;  17:4. 
Yang,  a  musician  of  Loo,  18 :  9. 
Yang  Foo,  a  disciple  of  Tsang-sin,  19 : 

19. 
Yang  Ho,  or  Yang  Hoo,  the  principal 

minister  of  the  Ke  family,  17 :  1. 
Yaou,  the  emperor,  6:  28;  8:  19;  14: 

45;  20:1. 
Yellow  river,  18 :  9. 
Yen,  Yen  Yew,  6:3;  17 :  4. 


Yen  Hwuy,  styled  Tsze-yuen,  a  disciple 

of  Conf.,  6:2;  11:6. 
Yen  K'ew,  Yen  Yew,  6 :  10 ;  11 :  23 ;  14 : 

13. 
Yen-loo,  the  father  of  Hwuy,  11 : 7. 
Yen  Pih-new,  named  Tsze  Kang,  a  dis- 
ciple of  Conf.,  11 :  2. 
Yen  Yew,  named  K'ew,  and  designated 

Tsze-yew,  a  disciple  of  Conf,  3:6; 

5:7;  6:  3;   7:  14;   11:2,12,21,25; 

13:9,14;  16:1;  19:12. 
Yen  Yuen,  named  Hwuy,  and  styled 

Tsze-yuen,  a  disciple  of  Conf.,  5 :  25; 

7: 10;  9: 10,20;  11:  2,  7,  8,  19,  22; 

12:1;  15:10. 
Yew,  Chung  Yew,  styled  Tsze-loo,  a 

disciple  of  Conf.,  2 :  17 ;  5 : 6.  7 ;  6:6; 

9:  11,26;  11:  12,  14,  17,  20',  21,  23; 

12:12;  13:3;  15:  3;  16:1;  17:8. 
Yew  Jo,  styled  Tsze-jo  and  Tsze-yew, 

a  disciple  of  Conf.,  1:2, 12, 13;  12: 

9. 
Yin  dynasty,  2:23;  3:9,21;  8:20;  15: 

10;  18: L 
Yu,  the  emperor,  8: 18,  21;  14:  6;  20: 

1. 
Yu,  the  dynastic  name  of  the  emperor 

Shun,  8:20. 
Yu,  the  historiographer  of  Wei,  15 :  6. 
Yu,  Tsae  Go,  17 :  21. 
Yu-chung,  or  Woo-chung,  8:1;  18 :  8. 
Yuen  Jang,  a  follower  of  Laou-tsze, 

14:46. 
Yuen  Sze,  named  Heen,  a  disciple  of 

Conf,  6:  3. 
Yun-yen  Yung,  styled  Chung-kung,  a 

disciple  of  Conf.,  5:4;  6:1. 


INDEX  III. 

SUBJECTS  IN  THE  GREAT  LEARNING. 


Ability  and  worth,  importance  of  a 
Ruler  appreciating  and  using,  comm. 
10:14,16. 

Analects,  quotations  from  the,  c.  4 ;  10 : 
15. 

Ancients,  the,  illustrated  illustrious  vir- 
tue how,  text,  4. 

Empire,  the,  rendered  peaceful  and  hap- 
py, t.  5 ;  c.  10. 

Family,  regulating  the,  t.  4,  5 ;  c.  8,  9. 

Heart,  the  rectification  of  the,  t.  4,  5 
C.7. 


Illustration  of  illustrious  virtue,  1. 1, 4; 

c.  1. 
Kings,  why  the  former  are  remembered, 

c.  3 :  4,  5. 
Knowledge,  perfecting  of,  t.  4,  5 ;  c.  5. 
Tiitigations,  it  is  best  to  prevent,  c.  4. 
Master,  the  words  of  the,  quoted,  c.  3 : 

2;  4. 
Measuring  square,  principle  of  the,  c. 

10. 
Middle  kingdom,  the,  c.  10 :  15. 
Mind,  rectfying  the,  t.  4,  5 ;  c.  7. 


160 


PROPER   NAMES    IN   "HE    GREAT   LEARNING. 


Odes,  quotations  from  the,  c.  2:3;  3 ;|Secret  watchfulness  over  himself,  char- 
9 :  6,  7,  8 ;  10 :  3,  4,  5.  |    acteristic  of  the  superior  man,  c.  6 : 1. 

Order  of  steps  in  illustrating  virtue,  t,  Shoo-king,  the,  quotations  from,  c.  1 : 


3,  4.  5. 

Partiality  of  the  affections,  c. 
Passion,  influence  of,  c.  7. 
People,  renovation  of  the,  1. 1 , 


C.2. 


1,2,3;  2:2;  9:2;  10:11,14. 
Sincerity  of  the  thoughts,  t.  4,  5 ;  c.  6. 
State,  the  government  of  the,  t.  4, 5 ;  c. 

9:10. 


Perfecting  of  knowledge,  the,  t.  4,  5 ;  Steps  by  which  virtue  may  be  illustrat- 

c.  5.  (    ed,  t.  4,  5. 

Person,  the  cultivation  of  the,  t.  4, 5, 6  ;iSuperior  man,  character  of  the,  c.  2 :  4. 


c.  7,  8. 

Renovation  of  the  people,  the,  t.  1 ;  c 
2. 

Resting  in  the  highest  excellence,  1. 1, 
2;  c.  3. 

Root,  the,  and  branches,  t.  3 ;  c.  4. — cul- 
tivation of  the  person  the,  t.  6. — vir- 
tue the,  c.  10 :  6, 7, 8. 


Superior  and  mean  man,  c.  4. 

Virtue,  illustrious,  t.,  c.  2. — the  root,  c. 

10:6,7,8. 
Wealth  a  secondary  object  with  a  ruler, 

c.  10:7,«fec. 


INDEX  IV. 


PEOPEB  NAMES  IN    THE  GKEAT  liEARNING. 


Ch'ing,  the  philosopher.  Introductory 

note :  cbmm.  5,  note. 
(;how,  the  State  of,  c.  2:  3. 
Chow,  the  tyrant,  c.  9 :  4. 
Confucius,  Concluding  note  to  text. 
Fan,  the  uncle  of  duke  Wan,  c.  10:  13. 
K'aiig,  hon.  epithet  of  Fung,  brother  of 

king  Woo,  c.  1:1;  2:2;  9:2;  10:11. 
K'e,  the  name  of  a  river,  c.  3 :  4. 
Kee,  the  tyrant,  c.  9 :  4. 
Mang  Heen,  hon.  epithet  of  Chung-sun 

Mee,  a  worthy  minister  of  Loo,  c.  10 : 

22. 
Mencius,  Concluding  note  to  text. 


Shun,  the  emperor,  c.  9:  4. 

T'ae,  Kea,  the  second  emperor  of  the 

Shang  dynasty,  c.  1 :  2. 
T'ang,  the  emperor,  c.  2 :  1. 
Tsang,   the    philosopher.    Concluding 

note  to  text:  c.  6:  3. 
Ts'in,  the  State  of,  c.  10:  14. 
Ts'oo,  the  State  of,  c.  10: 12. 
Wan,  the  king,  c.  3 :  3. 
Yaou,  the  emi^eror,  c.  1 :  3 ;  9:4. 
Yin  dynasty,  c.  10 :  5. 
Yin,  an  ancient  officer  mentioned  in  the 

She-king,  c.  10:4. 


INDEX  V. 


SUBJECTS  IN  THE  DOCTRINE  OF  THE  MEAN. 

Analects,  quotations  from  the,  3;  28: 5.. Ceremonies, music,  &c.,  can  be  ordered 


Ancestors,  worship  of,  18 : 2,  3 ;  19. 

Antiquity,  the  regulations  of,  cannot  be 
attested,  28:5;  29:  1. 

Archery,  illustrative  of  the  way  of  the 
superior  man,  14 :  5. 

Benevolence,  to  be  cherished  in  tread- 
ing the  path  of  duty,  20:  4,  5. 


only  by  the  emperor,  18 :  2,  3,  4. 

Common  men  and  women  may  carry 
into  practice  the  Mean  in  its  simple 
elements,  12 :  2,  4. 

Completion  of  every  thing  effected  by 
sincerity,  25. 

Emperor,  certain  exclusive  preroga- 
tives of  the,  28:2,  3,4. 


SUBJECTS   IN   THE   DOCTRME  OF  THE  MEAN. 


161 


Emperor-sage,  the,  described,  29. 

Equilibrium,  tlie  mind  in  a  state  of,  1 : 
4,5. 

Eulogium  of  Conf.,  30;  31;  32. 

Fame  of  Conf.  universal,  31 :  4. 

Filial  piety,  of  Shun,  17. — of  king  Woo, 
and  the  duke  of  Chow,  19. 

Five  duties  of  universal  obligation,  20 ; 
8. 

Forcefulness,  in  its  relation  to  the  prac- 
tice of  the  Mean,  10. 

Four  things  to  which  Conf.  had  not  at- 
tained, 13 :  4. 

Government,  easy  to  him  who  under- 
stands sacrificial  ceremonies,  19 :  6. — 
dependant  on  the  character  of  the 
officers,  and  ultimately  on  that  of  the 
sovereign,  20. 

Harmony,  the  mind  in  a  state  of,  1 ;  4, 5. 
— combined  with  firmness,  in  the  su- 
perior man,  10 :  5. 

Heaven,  rewarding  filial  piety  in  the 
case  of  Shun,  and  virtue  in  the  case 
of  Wan,  17.— Conf.  the  equal  of,  31 : 3. 

Heaven  and  Earth,  order  of,  dependant 
on  the  equilibrium  and  harmony  of 
the  human  mind,  1 :  5. — the  perfectly 
sincere  man  forms  a  ternion  with,  22. 
— Conf.  compared  to,  30 :  2. 

Instruction,  definition  of,  1 :  1. 

Insubordination,  the  evil  of,  28. 

Intelligence,  how  connected  with  sin- 
cerity, 21. 

Knowledge  of  duties  come  by  in  three 
difierent  ways,  20 :  9. 

Lamentation  that  the  path  of  the  Mean 
was  untrodden,  5. 

Law  to  himself,  man  a,  13. 

Man  has  the  law  of  the  Mean  in  liim- 
self,  13. 

Mean,  only  the  superior  man  can  fol- 
low the,  2 : 1. — the  rarity  of  the  prac- 
tice of  the,  3. — how  it  was  that  few 
were  able  to  practise  the,  4. — how 
Shun  practised  the,  6. — men's  igno- 
rance of  the,  shown  in  their  conduct, 
7. — how  Hwuy  held  fast  the  course 
of  the,  8. — the  difiiculty  of  attaining 
to  the,  9. — on  forcefulness  in  its  rela- 
tion to  the,  10. — only  the  sage  can 
come  up  to  the  requirements  of  the, 
11 :  3. — the  course  of  the,  reaches  far 
and  \vide,  but  yet  is  secret,  12. — com- 
mon men  and  women  may  practice 
the,  12 :  2. — orderly  advance  in  the 
practice  of  the,  15.  — Conf.  never 
swerved  from  the,  31 : 1. 


Middle  kingdom,  Confucius'  fame  over- 
spreads tlie,  31 : 4. 

Nature,  definition  of,  1 : 1. 

Nine  standard  rules  to  be  followed  in 
the  government  of  the  empire,  20 :  12, 
13, 14, 15. 

Odes,  quotations  from  the,  12:3;  13 : 2 ; 

15:  2;  16:  4;  17:  4;  26;  27:  7;  29:    . 

6;  33:1,2,3,4,6,6. 

Passions,  harmony  of  the,  1 :  4. 

Path  of  duty,  definition  of,  1 : 1. — may 
not  be  left  for  an  instant,  1 : 2. — is  not 
far  to  seek,  13. 

Praise  of  Wan  and  Woo,  and  the  duke 
of  Chow,  18, 19. 

Preparation  necessary  to  success,  20: 
16. 

Principles  of  duty,  have  their  root  in 
the  evidenced  will  of  Heaven,  1 : 1. — 
to  be  found  in  the  nature  of  man,  13. 

Progress  in  the  practice  of  the  Mean, 
15. 

Propriety,  the  principle  of,  in  relation 
to  the  patli  of  duty,  20 :  5. 

Reciprocity,  the  law  of,  13 :  3,  4. 

Righteousness,  chiefly  exercised  in  hon- 
ouring the  worthy,  20:  5. 

Sacrifices,  to  spiritual  beings,  16 :  3. — 
instituted  by  Woo,  and  the  duke  of 
Chow,  18:  2,  3. — to  Heaven  and 
Earth,  19 :  6. — to  ancestors,  18, 19. 

Sage,  a,  only  can  come  up  to  the  re- 
quirements of  the  mean,  11 :  3. — nat- 
urally and  easily  embodies  the  right 
way,  20:  18. — the  glorious  path  of, 
27.— Conf.  a  perfect,  31 :  1. 

Seasons,  Conf.  compared  to  the  four, 
30:2,3. 

Secret  watchfulness  over  himself  char- 
acteristic of  the  superior  man,  1 :  3. 

Self-examination  practised  by  the  supe- 
rior man,  33 :  2. 

Sincerity  the  outgoing  of,  cannot  be  re- 
pressed, 16 :  5. — the  way  of  Heaven, 
20:  17, 18.— how  to  be  attained,  20: 
19. — how  connected  with  intelligence, 
21. — the  most  complete,  necessary  to 
the  full  development  of  the  nature, 
22. — development  of,  in  those  not  nat- 
urally possessed  of  it,  23. — when  en- 
tire, can  foreknow,  24. — the  comple- 
tion of  every  thing  effected  by,  25. — 
the  possessor  of  entire,  is  the  co-equal 
of  Heaven  and  Earth,  and  is  an  infin- 
ite, and  an  independent  being, — a 
God,  26:  32:1. 


162 


PROPER  NAMES  IN  THE  DOCTRINE  OF  THE  MEAN. 


Singleness,  necessary  to  the  practice  of 
the  relative  duties,  20 :  8, — necessary 
to  the  practice  of  government,  20 :  15, 
17.— of  king  Wan's  virtue,  26:  10. 

Sovereign,  a,  must  not  neglect  person- 
al and  relative  duties,  20:  7. 

Spirit  the  perfectly  sincere  man  is  like 
a,  24. 

Spiritual  beings,  the  operation  and  in- 
fluence of,  16. — the  emperor-sage  pre- 
sents himself  before,  without  any 
doubts,  29 :  3,  4. 

Steps  in  the  practice  of  the  Mean,  15. 

Superior  man  is  cautious,  and  watchful 
over  himself,  1 : 2,  5. — only  can  follow 
the  mean,  2 :  2. — combines  harmony 
with  firmness,  10 :  5. — the  way  of,  is 
far-reaching  and  yet  secret,  12. — dis- 
tinguished by  entire  sincerity,  13 :  4. 
— in  every  variety  of  situation  pur- 
sues the  Mean,  and  finds  his  rule  in 
himself,  14. — pursues  his  course  with 
determination,  20 :  20,  21. — endeavors 
to  attain  to  the  glorious  path  of  the 
sage,  27:  6,  7. — prefers  concealment 
of  his  virtue,  while  the  mean  man 
seeks  notoriety,  33 : 1. 


Three  kings,  the  founders  of  the  three 

dynasties,  29 :  3. 
Three  virtues,  wherewith  the  relative 

duties  are  practised,  20 :  8. 
Three  things  important  to  a  sovereign, 

29:1. 
Three  hundred  rules  of  ceremony,  and 

three  thousand  rules  of  demeanour, 

27:3. 
Yirtue  in  its  highest  degree  and  influ- 
ence, 33 : 4,  5,  6. 
Virtuous-course,  the  commencement 

and  completion  of  a,  33. 


INDEX  VI. 


PBOPER  NAMES   IN  THE   DOCTRINE   OF  THE   MEAN. 


Ch'ing,  the  philosopher,  Introductory 

note. 
Chow  dynasty,  28 :  5. 
Chow,  the  duke  of,  18 :  3 ;  19. 
Chung-ne,  designation  of  Conf.,  2 :1 ; 

30:1. 
Confucian  school,  Introductory  note. 
Gae,  the  duke  of  Loo,  20 : 1. 
Hea  dynasty,  28 :  5. 
Hwa,  the  name  of  a  mountain,  26 :  9. 
Hwuy,  a  disciple  of  Conf,  8. 
Ke,  a  small  State  in  which  sacrifices 

were  maintained  to  the  emperors  of 

the  Hea  dynasty,  28 :  5. 
Ke-leih,  the  duke,  who  received  from 

Woo  the  title  of  king,  18:  2, 3. 
Mencius,  Introductory  note. 
Shun,  the  emperor,  6 ;  17 : 1 ;  30 : 1. 


Sung,  a  state  in  which  sacrifices  were 
maintained  to  the  emperors  of  the 
Yin  dynasty,  28 :  5. 

T'ae,  the  duke,  T'an-foo,  who  received 
from  Woo  the  title  of  king,  18 :  2.  3. 

Tsze-loo,  a  disciple  of  Conf.,  10: 1. 

Tsze-sze,  Introductory  note:  conclud- 
ing notes  to  chapters,  1,  12,  21, 33. 

Wan,  the  king,  17:4;  18;  20:2;  26: 
10;  30:1. 

Woo.  the  king,  18 :  19  ;  20 : 2 ;  30 : 1. 

Yaou,  the  emperor,  30 : 1. 

Yin  dynasty,  28:  5. 

Yoh,  the  name  of  a  mountain,  26 :  9. 

Yung,  a  distinguished  scholar,  a.  d. 
1064 — 1085,  Concluding  note  to  chap. 


GENERAL  INDEX.  163 


GENERAL  INDEX. 


PAOB 

Introduction>     ------------5 

Life  of  Confucius,      -----------6 

Doctrines  of  Confucius,     ----------9 

CONFUCIAN  ANALECTS. 

Book  I, 13 

«    II, 16 

«    III, 20 

"    lY,        - 24 

«    Y, 27 

«    YI, 32 

«    YII, -       -       _  37 

«    YIII, 42 

"IX, 46 

«    X,         -       - 51 

«    XI, 56 

«    XII, 62 

«    XIII, 68 

«    XIY, -       .  74 

«    XY, 83 

«    XYI, 88 

«    XYII, 94 

«    XYIII, 100 

«    XIX, -       .       -       -  104 

«    XX, 109 

GREAT  LEARNING. 

Text  of  Confucius, 112 

Commentary  of  the  Philosopher  Tsang        -----  113 

DOCTRINE  OF  THE  MEAN.  124 

INDEXES.— Subjects  in  the  Analects,   -       -       -       -       l       -       -  147 

Proper  names  in  the  Analects,  ------  155 

Subjects  in  Great  Learning,      ------  159 

Proper  names  in  Great  Learning,      -----  160 

Subjectsin  the  Doctrine  of  the  Mean,      -       -       -       -  160 

Proper  names  in  the  Doctrine  of  the  Mean,      -       -       -  162 


THE    CHINESE    CLASSICS. 

PAET   II.-MEE"O.TUS. 


i 


■WORKS  OF  METnTCITJS. 


With  complete  Indexes  of  Proper  Names  and  Subjects. 


INTRODUCTION. 


The  works  of  Mencius  follow  in  order  of  specialty  those  of 
Confucius.  Back  to  near  two  centuries  before  our  era  they 
were  known  and  held  in  high  esteem  by  the  learned  ;  often 
quotations  were  made  from  them.  The  earliest  classical 
works  of  the  Chinese  like  those  of  other  nations,  did  not  es- 
cape the  edicts  issued  for  their  destruction. 

Dr.  Legge  says,  "  Between  Mencius  and  the  rise  of  the 
Ts'in  dynasty  flourished  the  philosopher  Seun  K4ng,  of  whose 
writings  enough  is  still  preserved  to  form  a  large  volume. 
By  many  he  is  regarded  as  the  ablest  of  all  the  followers  of 
Confucius.  He  several  times  makes  mention  of  Mencius,  and 
one  of  his  most  important  chapters, — '  That  Human  Nature 
is  Evil,'  seems  to  have  been  written  expressly  against  Men- 
cius' doctrine  of  goodness.  He  quotes  his  arguments,  and 
endeavors  to  set  them  aside." 

This  doctrine  of  the  "  Goodness  of  Human  Nature"  had 
foes  in  those  early  times.  Mencius  seems  to  have  luckily  es- 
caped the  fury  of  the  Ts'in  dynasty.  Chaou  K*e,  a  commen- 
tator on  Mencius  says,  "  When  Ts'in  sought  by  its  fires  to 
destroy  the  classical  books,  and  put  the  scholars  to  death  in 
pits,  there  was  an  end  of  the  school  of  Mencius.  His  Works, 
however,  were  included  under  the  common  name  of  '  Philo- 
sophical,' and  so  the  tablets  containing  them  escaped  destruc- 
tion." 

This  writer  suffered  much  for  his  erudition  ;  born  in  A.  D. 
108,  he  passed  through  similar  trials  to  those  of  the  apostles 
of  Jesus.  Early  distinguishing  himself  for  intelligence,  we 
can  see  why  he  could  marry  a  relative  of  the  great  scholar 
and  statesman.  Ma  Yung.     His  independent  bearing  towards 


vi.  Life  of  Mencius 

this  and  others  of  his  wife's  relatives  cost  him  all  but  life. 
During  a  seven  years'  illness  that  brought  him  near  his  grave, 
he  composed  his  epitaph.  "  Here  lies  a  recluse  of  Han,  by 
surname  Chaou,  and  by  name  Kea.  He  had  the  will,  but  not 
the  opportunity.  Such  was  his  fate.  Alas  ! "  He  lived  to 
suffer  much,  and  write  an  important  commentary  on  Mencius, 
of  which  he  says,  "  I  wished  to  set  my  mind  on  some  literary 
work,  by  which  I  might  be  assisted  to  the  government  of  my 
thoughts,  and  forget  the  approach  of  old  age.  But  the  six 
classics  had  all  been  explained  and  carefully  elucidated  by 
previous  scholars.  Of  all  the  orthodox  school  there  was  only 
Mencius,  wide  and  deep,  minute  and  exquisite,  yet  obscure  at 
times  anS  hard  to  see  through,  who  seemed  to  me  to  deserve 
to  be  properly  ordered  and  digested.  Upon  this  I  brought 
forth  whatever  I  had  learned,  collected  testimonies  from  the 
classics  and  other  books,  and  divided  my  author  into  chapters 
and  sentences.  My  annotations  are  given  along  with  the 
original  text,  and  of  every  chapter  I  have  separately  indicated 
the  scope.  The  Books  I  have  divided  into  two  Parts,  the  first 
and  second,  making  in  all  fourteen  sections. 

"  On  the  whole,  with  regard  to  my  labour,  I  do  not  venture 
to  think  that  it  speaks  the  man  of  mark,  but  as  a  gift  to  the 
learner,  it  may  dispel  some  doubts  and  resolve  perplexities. 
It  is  not  for  me,  however,  to  pronounce  on  its  excellencies  or 
defects.  Let  men  of  discernment  who  come  after  me  observe 
its  errors  and  omissions  and  correct  them ; — that  will  be  a 
good  service." 

Others  have  followed  him,  even  down  to  the  present  time, 
which  shows  Mencius  is  held  in  great  repute  by  the  learned  of 
China  through  all  ages  of  our  era. 

For  the  Life  of  Mencius  I  am  entirely  indebted  to  Dr. 
Legge.  He  is  scarcely  mentioned  by  any  biographical  work 
in  the  English  language. 

Like  the  accounts  of  all  noted  men  of  the  early  times  of 
our  world's  history,  Mencius  had  a  most  remarkable  mother, 


Life  of  Mencius.  vii. 

and  to  this  day  it  is  said  she  is  "  held  up  as  a  model  of  what 
a  mother  should  be."  The  early  training  of  Mencius  devolved 
upon  his  mother,  for  his  father  died  when  he  was  quite  young. 
Dr.  Legge  says, ''  The  year  of  Mencius'  birth  was  probably  the 
4th  of  the  emperor  Lee,  b.  c.  371.  He  lived  to  the  age  of- 
84,  dying  in  the  year  b.  c.  288,  the  26th  of  the  emperor  Nan, 
with  whom  terminated  the  long  sovereignty  of  the  Chow  dy- 
nasty. The  first  twenty-three  years  of  his  life  thus  syncro- 
nized  with  the  last  twenty-three  of  Plato's.  Aristotle,  Zeno, 
Epicurus,  Demosthenes,  and  other  great  men  of  the  West, 
were  also  his  contemporaries.  When  we  place  Mencius 
among  them,  he  can  look  them  in  the  face.  He  does  not 
need  to  hide  a  diminished  head." 

Some  interesting  anecdotes  are  given  of  his  early  life.  His 
mother  moved  three  times  on  his  account. 

"  At  first  they  lived  near  a  cemetery,  and  Mencius  amused 
himself  with  acting  the  various  scenes  which  he  witnessed  at 
the  tombs.  'This,'  said  the  lady,  '  is  no  place  for  my  son' ; — 
and  she  removed  to  a  house  in  the  market-place.  But  the 
change  was  no  improvement.  The  boy  took  to  playing  the 
part  of  a  salesman,  vaunting  his  wares,  and  chaffering  with 
customers.  His  mother  sought  a  new  house,  and  found  one 
at  last  close  by  a  public  school.  There  her  child's  attention 
was  taken  with  the  various  exercises  of  politeness  which  the 
scholars  were  taught,  and  he  endeavoured  to  imitate  them. 
The  mother  was  satisfied.  'This,'  she  said,  'is  the  proper 
place  for  my  son.' 

"  Han  Ying  relates  another  story  of  this  period.  Near  their 
house  was  a  pig-butcher's.  One  day  Mencius  asked  his  mother 
what  they  were  killing  the  pigs  for,  and  was  told  that  it  was 
to  feed  him.  Her  conscience  immediately  reproved  her  for 
the  answer.  She  said  to  herself,  '  While  I  was  carrying  this 
boy  in  my  womb,  I  would  not  sit  down  if  the  mat  was  not 
placed  square,  and  I  ate  no  meat  which  was  not  cut  properly ; 
— so  I  taught  him  when  he  was  yet  unborn.     And  now  when 


viii.  Life  of  Mencius, 

his  intelligence  is  opening,  I  am  deceiving  him ; — this  is  to 
teach  him  untruthfulness ! '  With  this  she  went  and  bought 
a  piece  of  pork  in  order  to  make  good  her  words. 

"  As  Mencius  grew  up,  he  was  sent  to  school.  When  he  re- 
turned home  one  day,  his  mother  looked  up  from  the  web 
which  she  was  weaving,  and  asked  him  how  far  he  had  got  on. 
He  answered  her  with  an  air  of  indifference  that  he  was  doing 
well  enough,  on  which  she  took  a  knife  and  cut  through  her 
web.  The  idler  was  alarmed,  and  eisked  what  she  meant, 
when  she  gave  him  a  long  lecture,  showing  that  she  had  done 
what  he  was  doing, — that  her  cutting  through  her  web  was 
like  his  neglecting  his  learning.  The  admonition,  it  is  said,  had 
its  proper  effect ;   the  lecture  did  not  need  to  be  repeated." 

How  far  Mencius  was  indebted  to  Confucius  may  be  inferred 
by  an  expression  of  his.  "  Although  I  could  not  be  a  disci- 
ple of  Confucius  myself,  I  have  endeavoured  to  cultivate  my 
character  and  knowledge  by  means  of  others  who  were^ 

It  would  seem  Mencius  had  tutors  of  a  class  suited  to  the 
true  ardor  and  bent  of  his  mind ;  self-improvement  is  the 
main  thing.  He  does  not  indicate  any  special  one  of  his 
teachers  to  whom  he  is  indebted ;  he  takes  all  possible  means 
to  cultivate  his  mind.  Scarcely  anything  is  told  of  him  now 
till  he  appears  before  the  public  with  his  disciples. 

His  independent  bearing  towards  all  classes  shows  that  he 
did  not  respect  the  persons  of  men.  Dr.  Legge  gives  two  an- 
ecdotes illustrative  of  this. 

" '  When  Kang  of  T^ang  made  his  appearance  in  your 
school,'  said  the  disciple  Kung-too,  *  it  seemed  proper  that  a 
polite  consideration  should  be  paid  to  him,  and  yet  you  did 
not  answer  him ; — why  was  that  ?  '  Mencius  replied, '  I  do 
not  answer  him  who  questions  me  presuming  on  his  ability, 
nor  him  who  presumes  on  his  talents,  nor  him  who  presumes 
on  his  age,  nor  him  who  presumes  on  services  performed  to 
me,  nor  him  who  presumes  on  old  acquaintance.  Two  of 
those  things  were  chargeable  on  Kang  of  T'ang.' 


Life  of  Mencius,  ix. 

"  The  other  instance  is  that  of  Keaou  of  Ts'aou,  who  said  to 
Mencius,  *  I  shall  be  having  an  interview  with  the  prince  of 
Tsow,  and  can  ask  him  to  let  me  have  a  house  to  lodge  in.  I 
wish  to  remain  here,  and  receive  instruction  at  your  gate.' 
*  The  way  of  truth,'  replied  the  philosopher,  '  is  like  a  great 
road.  It  is  not  difficult  to  know  it.  The  evil  is  only  that  men 
will  not  seek  it.  Do  you  go  home  and  search  for  it,  and  you 
will  have  abundance  of  teachers.'  " 

Mencius'  great  forte  was  the  the  instruction  of  princes,  who 
in  his  time  were  in  need  of  good  advice.  At  the  age  of  forty 
years  he  claims  to  have  attained  "  an  unperturbed  mind."  His 
instructions  came  to  be  much  sought  for  by  even  princes. 
The  king  of  Ts'e  invited  him  to  his  dominions  or  court,  but 
partaking  of  the  common  awe  at  his  fame,  sent  persons  *'  to 
spy  out  whether  he  was  like  other  men."  Mencius  could  ad- 
vise the  king  to  have  a  heart  impatient  of  the  people's  suffer- 
ings, and  use  his  will  to  do  it.  Agriculture  and  education 
were  the  chief  points  in  Mencius'  methods  of  instruction  ; — 
"  nourishment  secured  both  for  the  body  and  mind  of  every 
subject"  was  what  he  wished  to  see  secured  by  the  acts  of  the 
sovereigns.  "  Be  strong  to  do  good.  That  is  all  your  busi- 
ness." He  had  told  the  prince  "  results  are  with  Heaven." 
Mencius  is  so  often  found  with  kings  and  princes,  that  it  would 
seem  he  felt  it  to  be  his  mission  to  counsel  such.  Half  meas- 
ures and  compromises  he  seemed  utterly  to  abhor.  As  he 
never  took  a  salary,  he  could  hold  office  and  still  be  free. 

Upon  the  death  of  his  excellent  mother,  Mencius  held  a 
splendid  and  costly  funeral  to  show  that  "  *  The  superior  man 
will  not  for  all  the  world  be  niggardly  to  his  parents.'  " 

In  309  B.  c.  Mencius  visits  the  court  of  Loo,  and  this  is  his 
last  visit  to  kings.  He  then  commends  the  prince  by  calling 
him  "A  good  man,"  "a  real  man."  "He  allows  that  'he  is 
not  a  man  of  vigour,'  nor  '  a  man  wise  in  council,'  nor  '  a  man 
of  much  information,'  but  he  says — '  he  is  a  man  that  loves 
what  is  good,'  and  '  the  love  of  what  is  good  is  more  than  a 


X.  Life  of  Mencius. 

sufficient  qualification  for  the  government  of  the  empire  ; — 
how  much  more  is  it  so  for  the  State  of  Loo ! ' " 

Of  the  social  life  of  Mencius  little  is  known.  His  marriage 
had  its  "  bitterness."  He  must  have  had  children,  for  the 
nation  honours  his  posterity. 

His  opinions  or  principles  have  been  held  in  highest  esteem. 
Dr.  Legge  says,  "  The  scholars  of  China  have  never  been  slow 
to  vindicate  the  memory  of  its  sages  and  worthies.  Unde- 
terred by  the  imperial  threat,  Ts*een  T'ang,  a  president  of  the 
Board  of  Punishments,  presented  himself  with  a  remon- 
strance, saying — '  I  will  die  for  Mencius,  and  my  death  will  be 
crowned  with  glory.' 

"  The  place  which  Mencius  occupies  in  the  estimation  of  the 
literati  of  China  may  be  seen  by  the  following  testimonies, 
selected  from  those  appended  by  Choo  He  to  the  prefatory  no- 
tice of  his  Life  in  the  '  Collected  Comments.' 

"  Han  Yu  says,  *  If  we  wish  to  study  the  doctrines  of  the 
sages,  we  must  begin  with  Mencius.'  He  also  quotes  the 
opinion  of  Yang  Tsze-yun,  '  Yang  and  Mih  were  stopping  up 
the  way  of  truths  when  Mencius  refuted  them,  and  scattered 
their  delusions  without  difficulty ; '  and  then  remarks  upon 
it : — '  When  Yang  and  Mih  walked  abroad,  the  true  doctrine 
had  nearly  come  to  nought.  Though  Mencius  possessed  tal- 
ents and  virtue,  even  those  of  a  sage,  he  did  not  occupy  the 
throne.  He  could  only  speak  and  not  act.  With  all  his  ear- 
nestness, what  could  he  do  ?  It  is  owing,  however,  to  his 
words,  that  learners  now-a-days  still  know  to  revere  Confu- 
cius, to  honour  benevolence  and  righteousness,  to  esteem  the 
true  sovereign  and  despise  the  mere  pretender.  But  the 
grand  rules  and  laws  of  the  sage  and  sage-emperors  had  been 
lost  beyond  the  power  of  redemption ;  only  one  in  a  hundred 
of  them  was  preserved.  Can  it  be  said  in  those  circumstances 
that  Mencius  had  an  easy  task  ?  Yet  had  it  not  been  for  him, 
we  should  have  been  buttoning  the  lappets  of  our  coats  on  the 
left  side,  and  our  discourse  would  have  been  all-confused  and 


Life  of  Mencius.  xi. 

indistinct ; — it  is  on  this  account  that  I  have  honoured  Men- 
cius, and  consider  his  merit  not  inferior  to  that  of  Yu.' 

*'  One  asked  the  philosopher  Ch'ing  whether  Mencius  might 
be  pronounced  to  be  a  sage.  He  replied,  '  I  do  not  dare  to 
say  altogether  that  he  was  a  sage,  but  his  learning  had  reached 
the  extremest  point.'  The  same  great  scholar  also  said:—-" 
*  The  merit  of  Mencius  in  regard  to  the  doctrine  of  the  sages 
is  more  than  can  be  told.  Confucius  only  spoke  of  benevo- 
lence^ but  as  soon  as  Mencius  opens  his  mouth,  we  hear  of 
benevolence  and  righteousness,  Confucius  only  spoke  of  the 
will  or  mind,  but  Mencius  enlarged  also  on  the  nourishment 
of  the  passion-nature.  In  these  two  respects  his  merit  was 
great.  Mencius  did  great  service  to  the  world  by  his  teach- 
ing the  goodness  of  man's  nature.' 

"  The  great  object  of  Mencius  in  his  writings  is  to  rectify 
men's  hearts,  teaching  them  to  preserve  their  heart  and  nour- 
ish their  nature,  and  to  recover  their  lost  heart.  When  he 
discourses  of  benevolence,  righteousness,  propriety,  and  knowl- 
edge, he  refers  to  the  principles  of  these  in  the  heart,  commis- 
erating, feeling  shame  and  dislike,  afifected  with  modesty  and 
complaisance,  approving  and  disapproving.  When  he  speaks 
of  the  evils  springing  from  perverted  speakings,  he  says — 
'  Growing  first  in  the  mind,  they  prove  injurious  to  govern- 
ment.' When  he  shows  how  a  prince  should  be  served,  he 
says — '  Correct  what  is  wrong  in  his  mind.  Once  rectify 
the  prince,  and  the  kingdom  will  be  settled.'  With  him  the 
thousand  changes  and  ten  thousand  operations  of  men  all 
come  from  the  mind  or  heart.  If  a  man  once  rectify  his 
heart,  little  else  will  remain  for  him  to  do.  In  the  '  Great 
Learning,'  the  cultivation  of  the  person,  the  regulation  of  the 
family,  the  government  of  the  State,  and  the  tranquillization 
of  the  empire,  all  have  their  root  in  the  rectifying  of  the 
heart  and  the  making  the  thoughts  sincere.  If  the  heart  be 
rectified,  we  recognize  at  once  the  goodness  of  the  nature. 
On  this  account,  whenever  Mencius  came  into  contact  with 
people,  he  testified  that  man's  nature  is  good.  When  Ow- 
yang  Yung-shuh  says,  that  in  the  lessons  of  the  sages,  man's 
nature  does  not  occupy  the  first  place,  he  is  wrong.  There  is 
nothing  to  be  put  before  this.  Yaou  and  Shun  are  the  mod- 
els for  ten  thousand  ages  simply  because  they  followed  their 
nature.      And  to  follow  our  nature  is  just  to  accord  with 


xii.  Life  of  Mencius. 

Heavenly  principle.  To  use  plans  and  arts,  away  from  this, 
tliough  they  may  be  successful  in  great  achievement,  is  the 
selfishness  of  human  desires,  and  as  far  removed  from  the 
mode  of  action  of  the  sage,  as  earth  is  from  Heaven."  I  shall 
close  these  testimonies  with  a  sentence  from  Choo  He  himself. 
He  says : — "  Mencius,  when  compared  with  Confucius,  always 
appears  to  speak  in  too  lofty  a  style  ;  but  when  we  hear  him 
proclaiming  the  goodness  of  man's  nature,  and  celebrating 
Yaou  and  Shun,  then  we  likewise  perceive  the  solidity  of  his 
discourses." 

Dr.  Legge  adds,  "  The  judgment  concerning  our  philoso- 
pher contained  in  the  above  quotations  will  approve  itself  to 
every  one  who  has  carefully  perused  his  Works." 

Mencius'  doctrines  were  truly  Republican.  "  The  people 
are  the  most  important  element  in  a  nation,  the  sovereign  the 
highest."  "  If  the  prince  have  great  faults,  they  ought  to  re- 
monstrate with  him,  and  if  he  do  not  listen  to  them  after  they 
have  done  so  again  and  again,  they  ought  to  dethrone  him. 
The  king  on  this  looked  moved,  aid  changed  countenance. 
Mencius  said,  'Let  not  your  Majesty  be  ofifended.  You  asked 
me,  and  I  dare  not  answer  but  according  to  truth.'  " 

The  highest  style  of  a  prince  centers  in  his  personal  virtues. 
Mencius  says,  "  Let  the  prince  be  benevolent,  and  all  his  acts 
will  be  benevolent.  Let  the  prince  be  righteous,  and  all  his 
acts  will  be  righteous.  Let  the  prince  be  correct,  and  all  his 
acts  will  be  correct.  Once  rectify  the  prince,  and  the  king- 
dom will  be  firmly  settled." 

The  doctrine  of  "  Concord,"  or  Universal  Love  was  early 
a  subject  of  discussion.  Mih,  a  contemporary  of  Mencius 
advocated  it  in  the  abstract,  while  Mencius,  not  in  the  proper 
sense  denying  it,  held  to  strong  and  particular  love  as  that  of 
kindred  and  friends.  In  China  as  elsewhere,  the  goodness 
and  paternity  of  God  has  ever  been  held  as  indicating  the 
divine  will,  that  we  should  love  one  another ;  some,  too.  on 
the  certain  ground  that  it  "  worketh  no  ill ;  "  others  as  a  duty 
owed  to  Heaven,  whose  sovereign  will  is  complete  and  perfect, 
and  men  are  only  complete  and  perfect  as  this  will  is  done  by 
them. 


THE  WORKS   OF  MENCIUS. 


BOOK  I 
KING  HWUY  LEANG.    PARTI. 

Chaptlr  I.  1.  Mencius  went  to  see  king  Hwuy  of 
Leang. 

2.  The  king  said,  "  Venerable  sir,  since  you  have  not 
counted  it  far  to  come  here,  a  distance  of  a  thousand  le, 
may  I  presume  that  you  are  Hkewise  provided  with 
counsels  to  profit  my  kingdom  ?  " 

3.  Mencius  replied,  "  Why  must  your  Majesty  use 
that  word  '  profit  ? '  What  I  am  likewise'  provided  with, 
are  counsels  to  benevolence  and  righteousness,  and  these 
are  my  only  topics. 

4.  "  If  your  Majesty  say, '  What  is  to  be  done  to  pro- 
fit my  kingdom  ?'  the  great  ofiicers  will  say, '  What  is  to 
be  done  to  profit  our  families  ? '  and  the  inferior  officers 
and  the  common  people  will  say, '  What  is  to  be  done 
to  profit  our  persons  ? '  Superiors  and  inferiors  will  try 
to  snatch  this  profit  the  one  from  the  other,  and  the 
kingdom  will  be  endangered.  In  the  kingdom  of  ten 
thousand  chariots,  the  murderer  of  his  sovereign  shall 
be  the  chief  of  a  family  of  a  thousand  chariots.  In  a 
kingdom  of  a  thousand  chariots,  the  murderer  of  his 
prince  shall  be  the  chief  of  a  family  of  a  hundred  chari- 
ots. To  have  a  thousand  in  ten  thousand,  and  a  hun- 
dred in  a  thousand,  cannot  be  said  not  to  be  a  large  alloir 
ment,  but  if  righteousness  be  put  last,  and  profit  be  put 
first,  they  will  not  be  satisfied  without  snatching  all. 

5.  "  There  never  has  been  a  man  trained  to  benevo- 
lence who  neglected  his  parents.     There  never  has  been 

1 


14  CHINESE   CLASSICS. 

a  man  trained  to  righteousness  who  made  his  sovereign 
an  after  consideration. 

6.  "Let  your  Majesty  also  say,  ^Benevolence  and 
righteousness,  and  these  shall  be  the  only  themes.* 
Why  must  you  use  that  word — '  profit  ? ' " 

II.  1.  Mencius,  another  day,  saw  king  Hwuy  of 
Leang.  The  king  went  and  stood  with  him  by  a  pond, 
and,  looking  round  at  the  large  geese  and  deer,  said, 
"  Do  wise  and  good  princes  also  find  pleasure  in  these 
things?" 

2.  Mencius  replied,  "  Being  wise  and  good,  they  have 
pleasure  in  these  things.  If  they  are  not  wise  and 
good,  though  they  have  these  things,  they  do  not  find 
pleasure. 

3.  "  It  is  said  in  the  Book  of  Poetry, 

^  He  measured  out  and  commenced  his  spiriirtower; 

He  measured  it  out  and  planned  it. 

The  people  addressed  themselves  to  it, 

And  in  less  than  a  day  completed  it. 

When  he  measured  and  began  it,  he  said  to  them 
— Be  not  so  earnest : 

But  the  multitudes  came  as  if  they  had  been  his 
children. 

The  king  was  in  his  spirit-park; 

The  does  reposed  about, 

The  does  so  sleek  and  fat : 

And  the  white  birds  shone  glistening. 

The  king  was  by  his  spirit-pond ; 

How  full  was  it  of  fishes  leaping  about ! ' 
^  King  Wan  used  the  strength  of  the  people  to  make 
his  tower  and  his  pond,  and  yet  the  people  rejoiced  to 
do  the  work,  calling  the  tower  '  the  spirit-tower,'  calling 
the  pond  '  the  spirit-pond,'  and  rejoicing  that  he  had  his 
large  deer,  his  fishes,  and  turtles.  The  ancients  caused 
the  people  to  have  pleasure  as  well  as  themselves,  and 
therefore  they  could  enjoy  it. 


WORKS  OF  MENCIUS.  15 

4.  ^'  In  the  Declaration  of  T^ang  it  is  said,  '  0  sun, 
when  wilt  thou  expire  ?  We  will  die  together  with  thee/ 
The  people  wished  for  Kee's  death,  though  they  should 
die  with  him.  Although  he  had  towers,  ponds,  birds, 
and  animals,  how  could  he  have  pleasure  alone  ?  " 

III.  1.  King  Hwuy  of  Leang  said,  "Small  as  my" 
virtue  is,  in  the  government  of  my  kingdom,  I  do  in- 
deed exert  my  mind  to  the  utmost.  If  the  year  be  bad 
on  the  inside  of  the  river,  I  remove  as  many  of  the 
people  as  I  can  to  the  East  of  the  river,  and  convey 
grain  to  the  country  in  the  Inside.  When  the  year  is 
bad  on  the  East  of  the  river,  I  act  on  the  same  plan. 
On  examining  the  government  of  the  neighbouring  king- 
doms, I  do  not  find  that  there  is  any  prince  who  em- 
ploys his  mind  as  I  do.  And  yet  the  people  of  the 
neighbouring  kingdoms  do  not  decrease,  nor  do  my 
people  increase.     How  is  this  ?  " 

2.  Mencius  replied,  "  Your  Majesty  is  fond  of  war ; — 
let  me  take  an  illustration  from  war. — The  soldiers  move 
forward  to  the  sound  of  the  drums ;  and  after  their 
weapons  have  been  crossed,  on  one  side  they  throw 
away  their  coats  of  mail,  trail  their  arms  behind  them, 
and  run.  Some  run  a  hundred  paces  and  stop ;  some 
run  fifty  paces  and  stop.  What  would  you  think  if 
those  who  run  fifty  paces  were  to  laugh  at  those  who 
run  a  hundred  paces  ?  "  The  king  said,  "  They  may  not 
do  so.  They  only  did  not  run  a  hundred  paces ;  but 
they  also  ran  away."  "  Since  your  Majesty  knows  this," 
replied  Mencius,  "  you  need  not  hope  that  your  people 
will  become  more  numerous  than  those  of  the  neigh- 
bouring kingdoms. 

3.  "  If  the  seasons  of  husbandry  be  not  interfered 
with,  the  grain  will  be  more  than  can  be  eaten.  If  close 
nets  are  not  allowed  to  enter  the  pools  and  ponds,  the 
fishes  and  turtles  will  be  more  than  can  be  consumed. 
If  the  axes  and  bills  enter  the  hills  and  forests  only  at 


16  CHINESE    CLASSICS. 

the  proper  time,  the  wood  will  be  more  than  can  be  used. 
When  the  grain  and  fish  and  turtles  are  more  than  can 
be  eaten,  and  there  is  more  wood  than  can  be  used,  this 
enables  the  people  to  nourish  their  living  and  bury  their  ' 
dead,  without  any  feeling  against  any.  This  condition, 
in  which  the  people  nourish  their  living  and  bury  their 
dead  without  any  feeling  against  any,  is  the  first  step 
of  Eoyal  Government. 

4.  "  Let  mulberry  trees  be  planted  about  the  home- 
steads with  their  ^ve  mow,  and  persons  of  fifty  years 
may  be  clothed  with  silk.  In  keeping  fowls,  pigs,  dogs, 
and  swine,  let  not  their  times  of  breeding  be  neglected, 
and  persons  of  seventy  years  may  eat  flesh.  Let  there 
not  be  taken  away  the  time  that  is  proper  for  the  culti- 
vation of  the  farm  with  its  hundred  mow,  and  the  fam- 
ily of  several  mouths  that  is  supported  by  it  shall  not 
suffer  from  hunger.  Let  careful  attention  be  paid  to  ed- 
ucation in  schools,  inculcating  in  it  especially  the  filial 
and  fraternal  duties,  and  gray-haired  men  will  not  be 
seen  upon  the  roads,  carrying  burdens  on  their  backs  or 
on  their  heads.  It  never  has  been  that  the  ruler  of  a 
State,  where  such  results  were  seen, — persons  of  seventy 
wearing  silk  and  eating  flesh,  and  the  black-haired  peo- 
ple suffering  neither  from  hunger  nor  cold, — did  not  at- 
tain to  the  Imperial  dignity. 

5.  "  Your  dogs  and  swine  eat  the  food  of  men,  and 
you  do  not  know  to  make  any  restrictive  arrangements. 
There  are  people  dying  from  famine  on  the  roads,  and 
you  do  not  know  to  issue  the  stores  of  your  granaries 
for  them.  When  people  die,  you  say, '  It  is  not  owing 
to  me ;  it  is  owing  to  the  year.'  In  w^hat  does  this  dif- 
fer from  stabbing  a  man  and  killing  him,  and  then  say- 
ing— '  It  was  not  I ;  it  was  the  weapon  ? '  Let  your 
Majesty  cease  to  lay  the  blame  on  the  year,  and  instant- 
ly from  all  the  empire  the  people  will  come  to  you." 

lY.  1.  King  Hwuy  of  Leang  said,  "  I  wish  quietly 
to  receive  your  instructions." 


WORKS    OF   MENCIUS.  •  17 

2.  Mencius  replied, ''  Is  there  any  difference  between 
killing  a  man  with  a  stick  and  with  a  sword?"  The 
king  said,  "  There  is  no  difference." 

3.  "  Is  there  any  difference  between  doing  it  with  a 
sword  and  with  the  style  of  government?"  "There  is^ 
no  difference,"  was  the  reply. 

4.  Meyicius  then  said,  "In  your  kitchen  there  is  fat 
meat ;  in  your  stables  there  are  fat  horses.  But  your 
people  have  the  look  of  hunger,  and  on  the  wilds  there 
are  those  who  have  died  of  famine.  This  is  leading  on 
beasts  to  devour  men. 

5.  "  Beasts  devour  one  another,  and  men  hate  them 
for  doing  so.  When  a  prince,  being  the  parent  of  his 
people,  administers  his  government  so  as  to  be  charge- 
able with  leading  on  beasts  to  devour  men,  where  is 
that  parental  relation  to  the  people  ?  " 

6.  Chung-ne  said,,  "  Was  he  not  without  posterity  who 
first  made  wooden  images  to  bury  with  the  dead  f  So  he 
said,  because  that  man  made  the  semblances  of  men, 
and  used  them /or  that  purpose : — what  shall  be  thought 
of  him  who  causes  his  people  to  die  of  hunger  ?  " 

V.  1.  King  Hwuy  of  Leang  said,  "  There  was  not  in 
the  empire  a  stronger  State  than  Tsin,  as  you,  venera- 
ble Sir,  know.  But  since  it  descended  to  me,  on  the 
east  we  have  been  defeated  by  Ts^e,  and  then  my  eldest 
son  perished ;  on  the  west  we  have  lost  seven  hundred 
le  of  territory  to  Ts^in ;  and  on  the  south  we  have  sus- 
tained disgrace  at  the  hands  of  Ts^oo.  I  have  brought 
shame  on  my  departed  predecessors,  and  wish  on  their 
account  to  wipe  it  away,  once  for  all.  What  course  is 
to  be  pursued  to  accomplish  this  ?  " 

2.  Mencius  replied,  "  With  a  territory  which  is  only  a 
hundred  le  square,  it  is  possible  to  attain  the  Imperial 
dignity. 

3.  "  If  your  Majesty  will  indeed  dispense  a  benevo- 
lent government  to  the  people,  being  sparing  in  the  use 


18  CHINESE   CLASSICS. 

of  punishments  and  fines,  and  making  the  taxes  and 
levies  light,  so  causing  that  the  fields  shall  be  ploughed 
deep,  and  the  weeding  of  them  be  carefully  attended 
to,  and  that  the  strong-bodied,  during  their  days  of  lei- 
sure, shall  cultivate  their  filial  piety,  fraternal  respect- 
fulness, sincerity,  and  truthfulness,  serving  thereby,  at 
home,  their  fathers  and  elder  brothers,  and,  abroad,  their 
elders  and  superiors ; — you  will  then  have  a  people  who 
can  be  employed,  with  sticks  which  they  have  prepared, 
to  oppose  the  strong  mail  and  sharp  weapons  of  the 
troops  of  Ts^in  and  Ts^oo. 

4.  "  The  rulers  of  those  States,  rob  their  people  of 
their  time,  so  that  they  cannot  plough  and  weed  their 
fields,  in  order  to  support  their  parents.  Their  parents 
suffer  from  cold  and  hunger.  Brothers,  wives,  and  chil- 
dren, are  separated  and  scattered  abroad. 

5.  "  Those  rulers,  as  it  were,  drive  their  people  into 
pitrfalls,  or  drown  them.  Your  Majesty  will  go  to  pun- 
ish them.  In  such  a  case,  who  will  oppose  your  Maj- 
esty? 

6.  "  In  accordance  with  this  is  the  saying, — '  The  be- 
nevolent has  no  enemy.*  I  beg  your  Majesty  not  to 
doubt  what  I  say" 

VI.  1.  Mencius  went  to  see  the  king  Seang  of 
Leang. 

2.  On  coming  out  from  the  interview, he  said  to  some 
persons,  "When  I  looked  at  him  from  a  distance,  he  did 
not  appear  like  a  sovereign ;  when  I  drew  near  to  him, 
I  saw  nothing  venerable  about  him.  Abruptly  he  asked 
me,  ^  How  can  the  empire  be  settled  ? '  I  replied,  ^  It  will 
be  settled  by  being  united  under  one  sway.' 

3.  ^^^  Who  can  so  unite  it?'" 

4.  "  I  replied, '  He  who  has  no  pleasure  in  killing  men 
can  so  unite  it.* 

6.  "'  Who  can  give  it  to  him  ? '  " 

6.  "  I  replied, '  All  the  people  of  the  empire  will  unan- 


WORKS  OF  MENCIUS.  19 

imously  give  it  to  him.  Does  your  Majesty  understand 
the  way  of  the  growing  grain  ?  During  the  seventh  and 
eighth  months,  when  drought  prevails,  the  plants  be- 
come dr}^  Then  the  clouds  collect  densely  in  the 
heavens,  they  send  down  torrents  of  rain,  and  the  grain, 
erects  itself,  as  if  by  a  shoot.  When  it  does  so,  who  can 
keep  it  back?  Now  among  the  shepherds  of  men 
throughout  the  empire,  there  is  not  one  who  does  not 
find  pleasure  in  killing  men.  If  there  were  one  who 
did  not  find  pleasure  in  killing  men,  all  the  people  in 
the  empire  would  look  towards  him  with  out-stretched 
necks.  Such  being  indeed  the  case,  the  people  would 
flock  to  him,  as  water  flows  downward  with  a  rush, 
which  no  one  can  repress.' " 

VII.  1.  The  king  Seuen  of  Ts^e  asked,  saying, 
"May  I  be  informed  by  you  of  the  transactions  of 
Hwan  of  Ts^e,and  Wan  of  Tsin?" 

2.  Mencius  replied,  "  There  were  none  of  the  disci- 
ples of  Chung-ne  who  spoke  about  the  affairs  of  Hwan 
and  Wan,  and  therefore  they  have  not  been  transmitted 
to  these  after  ages ; — your  servant  has  not  heard  them. 
If  you  will  have  me  speak,  let  it  be  about  Imperial  gov- 
ernment." 

3.  The  king  said,  "What  virtue  must  there  be  in  order 
to  the  attainment  of  Imperial  sway  ? "  Mencius  an- 
swered, "  The  love  and  protection  of  the  people ;  with 
this  there  is  no  power  which  can  prevent  a  ruler  from  at- 
taining it." 

4.  The  king  asked  again,  "  Is  such  an  one  as  I  com- 
petent to  love  and  protect  the  people  ?  "  Mencius  said, 
"  Yes."  "  From  what  do  you  know  that  I  am  competent 
to  that ? "  "I  heard  the  following  incident  from  Hoo 
Heih ; — '  The  king,'  said  he, '  was  sitting  aloft  in  the  hall, 
when  a  man  appeared,  leading  an  ox  past  the  lower 
part  of  it.  The  king  saw  him,  and  asked,  Where  is  the 
ox  gOLQg  ?  The  man  replied,  We  are  going  to  consecrate 


20  CHINESE   CLASSICS, 

a  bell  with  its  blood.  The  king  said,  Let  it  go.  I  can- 
not bear  its  frightened  appearance,  as  if  it  were  an 
innocent  person  going  to  the  place  of  death.  The  man 
answered,  Shall  we  then  omit  the  consecration  of  the 
bell  ?  The  king  said.  How  can  that  be  omitted  ?  Change 
it  for  a  sheep.'  I  do  not  know  whether  this  incident 
really  occurred." 

5.  The  Icing  replied,  "  It  did,,'  and  then  Mencius  said, 
"  The  heart  seen  in  this  is  sufficient  to  carry  you  to  the 
Imperial  sway.  The  people  all  supposed  that  your 
Majesty  grudged  the  animal,  but  your  servant  knows 
surely,  that  it  was  your  Majesty's  not  being  able  to  bear 
the  sight,  which  made  you  do  as  you  did." 

6.  The  king, said,  "You  are  right.  And  yet  there 
really  was  an  appearance  of  what  the  people  con- 
demned. But  though  Ts^e  be  a  small  and  narrow  state, 
how  should  I  grudge  one  ox.  Indeed  it  was  because  I 
could  not  bear  its  frightened  appearance,  as  if  it  were 
an  innocent  person  going  to  the  place  of  death,  that 
therefore  I  changed  it  for  a  sheep." 

7.  Mencius  pursued.  Let  not  your  Majesty  deem  it 
strange  that  the  people  should  think  you  were  grudging 
the  animal.  When  you  changed  the  large  one  for  a 
small,  how  should  they  know  the  true  reason.  If  you 
felt  pained  by  its  being  led  without  guilt  to  the  place  of 
death,  what  was  there  to  choose  between  an  ox  and  a 
sheep  ? "  The  King  laughed  and  said, "  What  really  was 
my  mind  in  the  matter  ?  I  did  not  grudge  the  expense 
of  it,  and  changed  it  for  a  sheep ! — There  was  reason  in 
the  people's  saying  that  I  grudged  it." 

8.  "  There  is  no  harm  in  their  saying  so,"  said  Men- 
cius. "  Your  conduct  was  an  artifice  of  benevolence. 
You  saw  the  ox,  and  had  not  seen  the  sheep.  So  is  the 
superior  man  affected  towards  animals,  that,  having  seen 
them  alive,  he  cannot  bear  to  see  them  die ;  having 
heard  their  dying  cries,  he  cannot  bear  to  eat  their  flesh. 
Therefore  he  keeps  away  from  his  cook-room." 


WORKS  OF  MENCIUS.  21 

9.  The  king  was  pleased,  and  said,  "  It  is  said  in  the 
Book  of  Poetry, '  The  minds  of  others,  I  am  able  by  re- 
flection to  measure;' — this  is  verified,  my  Master,  in 
your  discovery  of  my  motive.  I  indeed  did  the  thing, 
but  when  I  turned  my  thoughts  inward,  and  examined 
into  it,  I  could  not  discover  my  own  mind.  When  you, 
my  Master,  spoke  those  words,  the  movements  of  com- 
passion began  to  work  in  my  mind.  How  is  it  that  this 
heart  has  in  it  what  is  equal  to  the  Imperial  sway  ?  " 

10.  Mencius  replied,  "  Suppose  a  man  were  to  make 
this  statement  to  your  Majesty : — ^  My  strength  is  suffi- 
cient to  lift  three  thousand  catties,  but  it  is  not  sufficient 
to  lift  one  feather; — my  eye-sight  is  sharp  enough  to  ex- 
amine the  point  of  an  autumn  hair,  but  I  do  not  see  a 
waggoii-load  of  faggots;' — would  your  Majesty  allow 
what  he  said  ?  "  "  No"  was  the  answer,  on  which  Meiv- 
cius  proceeded, "  Now  here  is  kindness  sufficient  to  reach 
to  animals,  and  no  benefits  are  extended  from  it  to  the 
people. — How  is  this  ?  Is  an  exception  to  be  made  here? 
The  truth  is,  the  feather's  not  being  lifted,  is  because 
the  strength  is  not  used  ;  the  waggon-load  of  firewood's 
not  being  seen,  is  because  the  vision  is  not  used ;  and 
the  people's  not  being  loved  and  protected,  is  because 
the  kindness  is  not  employed.  Therefore  your  Majesty's 
not  exercising  the  Imperial  sway,  is  because  you  do  not 
do  it,  not  because  you  are  not  able  to  do  it." 

11.  The  king  asked,  "How  may  the  difference  be- 
tween the  not  doing  a  thing,  and  the  not  being  able  to 
do  it,  be  represented  ? "  Mencius  replied,  "  In  such  a 
thing  as  taking  the  T^ae  mountain  under  your  arm,  and 
leaping  over  the  north  sea  with  it,  if  you  say  to  people 
— ^^I  am  not  able  to  do  it,'  that  is  a  real  case  of  not  being 
able.  In  such  a  matter  as  breaking  off*  a  branch  from 
a  tree  at  the  order  of  a  superior,  if  you  say  to  people 
— '  I  am  not  able  to  do  it,'  that  is  a  case  of  not  doing  it, 
it  is  not  a  case  of  not  being  able  to  do  it.     Therefore 

2 


22  CHINESE   CLASSICS. 

your  Majesty's  not  exercising  the  Imperial  sway,  is  not 
such  a  case  as  that  of  taking  the  T^ae  mountain  under 
your  arm,  and  leaping  over  the  north  sea  with  it.  Your 
Majesty's  not  exercising  the  Imperial  sway  is  a  case  like 
that  of  breaking  off  a  branch  from  a  tree. 

12.  "  Treat  with  the  reverence  due  to  age  the  elders 
in  your  own  family,  so  that  the  elders  in  the  families  of 
others  shall  be  similarly  treated ;  treat  with  the  kind- 
ness due  to  youth  the  young  in  your  own  family,  so 
that  the  young  in  the  families  of  others  shall  be  simi- 
larly treated : — do  this,  and  the  empire  may  be  made  to 
go  round  in  your  palm.  It  is  said  in  the  Book  of  Poe- 
try, '  His  example  affected  his  wife.  It  reached  to  his 
brothers,  and  his  family  of  the  State  was  governed  by 
it.' — The  language  shows  how  king  Wan  simply  took 
this  kindly  heart,  and  exercised  it  towards  those  parties. 
Therefore  the  carrying  out  his  kindly  heart  hy  a  prince 
will  suffice  for  the  love  and  protection  of  all  within  the 
four  seas,  and  if  he  do  not  carry  it  out,  he  will  not  be 
able  to  protect  his  wife  and  children.  The  way  in 
which  the  ancients  came  greatly  to  surpass  other  men^ 
was  no  other  than  this : — simply  that  they  knew  well 
how  to  carry  out,  so  as  to  affect  others,  what  they  them- 
selves did.  Now  your  kindness  is  sufficient  to  reach  to 
animals,  and  no  benefits  are  extended  from  it  to  reach 
the  people. — How  is  this  ?  Is  an  exception  to  be  made 
here  ? 

13.  "  By  weighing,  we  know  what  things  are  light, 
and  what  heavy.  By  measuring,  we  know  what  things 
are  long,  and  what  short.  The  relations  of  all  things 
may  be  thus  determined,  and  it  is  of  the  greatest  im- 
portance to  estimate  the  motions  of  the  mind.  I  beg 
your  Majesty  to  measure  it. 

14.  "  You  collect  your  equipments  of  war,  endanger 
your  soldiers  and  officers,  and  excite  the  resentment  of 
the  other  princes ; — do  these  things  cause  you  pleasure 
in  your  mind  ?  " 


WORKS   OP  MENCIUS.         ^  23 

15.  The  king  replied  "No.  How  should  I  derive 
pleasure  from  these  things?  My  object  in  them  is  to 
seek  for  what  I  greatly  desire." 

16.  Mencius  said,  "May  I  hear  from  you  what  it  is 
that  you  greatly  desire  ?  The  king  laughed  and  did  not 
speak.  Mencius  resumed,  "  Are  you  led  to  desire  it,  be- 
cause you  have  not  enough  of  rich  and  sweet  food  for 
your  mouth  ?  Or  because  you  have  not  enough  of  light 
and  warm  clothiiig  for  your  body  ?  Or  because  you  have 
not  enow  of  beautifully  coloured  objects  to  delight  your 
eyes  ?  Or  because  you  have  not  voices  and  tones  enow 
to  please  your  ears  ?  Or  because  you  have  not  enow  of 
attendants  and  favourites  to  stand  before  you  and  re- 
ceive your  orders  ?  Your  Majesty's  various  officers  are 
sufficient  to  supply  you  with  those  things.  How  can 
your  Majesty  be  led  to  entertain  such  a  desire  on  ac- 
count of  them  ? "  "  No,"  said  the  king  ;  "  my  desire  is 
not  on  account  of  them  ?  "  Mencius  added, "  Then,  what 
your  Majesty  greatly  desires  may  be  known.  You  wish 
to  enlarge  your  territories,  to  have  Ts^in  and  Ts'oo  wait 
at  your  court,  to  rule  the  Middle  kingdom,  and  to  at- 
tract to  you  the  barbarous  tribes  that  surround  it.  But 
to  do  what  you  do  to  seek  for  what  you  desire,  is  like 
cHmbing  a  tree  to  seek  for  fish." 

17.  The  king  said, "  Is  it  so  bad  as  that  ?  "  "  It  is  even 
worse,"  was  the  reply.  "  If  you  climb  a  tree  to  seek  for 
fish,  although  you  do  not  get  the  fish,  you  will  not  suf- 
fer any  subsequent  calamity.  But  if  you  do  what  you 
do  to  seek  for  what  you  desire,  doing  it  moreover  with 
all  your  heart,  you  will  assuredly  afterwards  meet  with 
calamities."  The  king  asked, "  May  I  hear /rom  you  the 
proof  of  that  ?  "  Mencius  said,  "  If  the  people  of  Tsow 
should  fight  with  the  people  of  Ts'oo,  which  of  them 
does  your  Majesty  think  would  conquer  ?  "  "  The  peo- 
ple of  Ts^oo  would  conquer."  "  Yes; — and  so  it  is  cer- 
tain that  a  small  country  cannot  contend  with  a  great, 


24  •  CHINESE   CLASSICS. 

that  few  cannot  contend  with  many,  that  the  weak  can- 
not contend  with  the  strong.  The  territory  within  the 
four  seas  embraces  nine  divisions,  each  of  a  thousand 
le  square.  All  Ts'e  together  is  but  one  of  them.  If 
with  one  part  you  try  to  subdue  the  other  eight,  what 
is  the  difference  between  that  and  Tsow's  contending 
with  Ts^oo  ?  For,  with  the  desire  which  you  have,  you 
must  likewise  turn  back  to  the  radical  course  for  its  at- 
tainment 

18.  "  Now  if  your  Majesty  will  institute  a  govern- 
ment whose  action  shall  all  be  benevolent,  this  will  cause 
all  the  officers  in  the  empire  to  wish  to  stand  in  your 
Majesty's  court,  and  the  farmers  all  to  wish  to  plough 
in  your  Majesty's  fields,  and  the  merchants,  both  travel- 
ling and  stationary,  all  to  wish  to  store  their  goods  in 
your  Majesty's  market  places,  and  travelling  strangers 
all  to  wish  to  make  their  tours  on  your  Majesty's  roads, 
and  all  throughout  the  empire  who  feel  aggrieved  by 
their  rulers  to  wish  to  come  and  complain  to  your  Maj- 
esty. And  when  they  are  so  bent,  who  will  be  able  to 
keep  them  back  ?  " 

19.  The  king  said,  "I  am  stupid, and  not  able  to  ad- 
vance to  this.  I  wish  you,  my  Master,  to  assist  my  in- 
tentions. Teach  me  clearly ;  although  I  am  deficient 
in  intelligence  and  vigour,  I  will  essay  and  try  to  carry 
your  instructions  into  effect." 

20.  Mencius  replied,  "  They  are  only  men  of  educa- 
tion, who,  without  a  certain  livelihood,  are  able  to 
maintain  a  fixed  heart.  As  to  the  people,  if  they  have 
not  a  certain  livelihood^  it  follows  that  they  will  not 
have  a  fixed  heart.  And  if  they  have  not  a  fixed  heart, 
there  is  nothing  which  they  will  not  do,  in  the  way  of 
self-abandonment,  of  moral  deflection,  of  depravity,  and 
of  wild  license.  When  they  thus  have  been  involved 
in  crime,  to  follow  them  up  and  punish  them  ; — this  is 
to  entrap  the  people.     How  can  such  a  thing  as  entrap- 


WORKS  OF  MENCIUS. 


ping  the  people  be  done  under  the  rule  of  a  benevolent 


man  : 


9" 


21.  "  Therefore  an  intelligent  ruler  will  regulate  the 
livelihood  of  the  people,  so  as  to  make  sure  that,  above, 
they  shall  have  sufficient  wherewith  to  serve  their  pa- 
rents, and,  below,  sufficient  wherewith  to  support  their 
wives  and  children;  that  in  good  years  they  shall 
always  be  abundantly  satisfied,  and  that  in  bad  years 
they  shall  escape  the  danger  of  perishing.  After  this 
he  may  urge  them,  and  they  will  proceed  to  what  is 
good,  for  in  this  case  the  people  will  follow  after  that 
with  ease. 

22.  "Now,  the  livelihood  of  the  people  is  so  regu- 
lated, that,  above,  they  have  not  sufficient  wherewith  to 
serve  their  parents,  and,  below,  they  have  not  sufficient 
wherewith  to  support  their  wives  and  children.  Not- 
withstanding good  years,  their  lives  are  continually  em- 
bittered, and,  in  bad  years,  they  do  not  escape  perishing. 
In  such  circumstances  they  only  try  to  save  themselves 
from  death,  and  are  afraid  they  will  not  succeed.  What 
leisure  have  they  to  cultivate  propriety  and  righteous- 
ness ? 

23.  "If  your  Majesty  wishes  to  effect  this  regulation 
of  the  livelihood  of  the  people,  why  not  turn  to  that 
which  is  the  essential  step  to  it  ? 

24.  "  Let  mulberry-trees  be  planted  about  the  home- 
steads with  their  five  mow,  and  persons  of  fifty  years 
may  be  clothed  with  silk.  In  keeping  fowls,  pigs,  dogs, 
and  swine,  let  not  their  times  of  breeding  be  neglected, 
and  persons  of  seventy  years  may  eat  flesh.  Let  there 
not  be  taken  away  the  time  that  is  proper  for  the  culti- 
vation of  the  farm  with  its  hundred  mow,  and  the  fam- 
ily of  eight  mouths  that  is  supported  by  it  shall  not 
suffer  from  hunger.  Let  careful  attention  be  paid  to 
education  in  schools, — the  inculcation  in  it  especially  of 
the  filial  and  fraternal  duties,  and  gray-haired  men  will 


26  CHINESE   CLASSICS. 

not  be  seen  upon  the  roads,  carrying  burdens  on  their 
backs  or  on  their  heads.  It  never  has  been  that  the 
ruler  of  a  State  where  such  results  were  seen, — the  old 
wearing  silk  and  eating  flesh,  and  the  black-haired  peo- 
ple suffering  neither  from  hunger  nor  cold, — did  not 
attain  to  the  Imperial  dignity." 


BOOK  I. 

KING  HWUY  OF  LEANG.    PAET  H. 

Chapter  I.  1.  Chwang  Paou,  seeing  Mencius,  said  to 
him,  "I  had  an  audience  of  the  king.  His  Majesty 
told  me  that  he  loved  music,  and  I  was  not  prepared 
with  anything  to  reply  to  him.  What  do  you  pro- 
nounce about  that  love  of  music  ?  "  Mencius  replied, 
"  If  the  king's  love  of  music  were  very  great,  the  king- 
dom of  Ts^e  would  be  near  to  a  state  of  good  govern- 
mentr 

2.  Another  day,  Mencius,  having  an  audience  of  the 
king,  said, "  Your  Majesty,  I  have  heard,  told  the  officer 
Chwang,  that  you  love  music ;  was  it  so  ?  "  The  king 
changed  colour,  and  said, "  I  am  unable  to  love  the  music 
of  the  ancient  sovereigns ;  I  only  love  the  music  that 
suits  the  manners  of  the  present  age." 

3.  Mencius  said,  "If  your  Majesty's  love  of  music 
were  very  great,  Ts^e  would  be  near  to  a  state  of  good 
government !  The  music  of  the  present  day  is  just 
like  the  music  of  antiquity,  in  regard  to  effecting  that'' 

4.  The  king  said,  "  May  I  hear  from  you  the  proof  of 


WORKS  OP  MENCIUS.  27 

that  ?  "  Mencius  asked,  "  Which  is  the  more  pleasant, 
— to  enjoy  music  by  yourself  alone,  or  to  enjoy  it  along 
with  others  ?  "  "  To  enjoy  it  along  with  others,"  was 
the  reply.  "  And  which  is  the  more  pleasant, — to  en-' 
joy  music  along  with  a  few,  or  to  enjoy  it  along  with 
many?"     "To  enjoy  it  along  with  many." 

5.  Mencius  proceeded,  "  Your  servant  begs  to  explain 
what  I  have  said  about  music  to  your  Majesty. 

6.  "  Now,  your  Majesty  is  having  music  here. — The 
people  hear  the  noise  of  your  bells  and  drums,  and  the 
notes  of  your  fifes  and  pipes,  and  they  all,  with  aching 
heads,  knit  their  brows,  and  say  to  one  another,  ^That's 
how  our  king  likes  his  music  ?  But  why  does  he  re- 
duce us  to  this  extremity  of  distress  ? — Fathers  and 
sons  cannot  see  one  another.  Elder  brothers  and 
younger  brothers,  wives  and  children,  are  separated 
and  scattered  abroad.  Now  your  Majesty  is  hunting 
here. — The  people  hear  the  noise  of  your  carriages  and 
horses,  and  see  the  beauty  of  your  plumes  and  stream- 
ers, and  they  all,  with  aching  heads,  knit  their  brows, 
and  say  to  one  another,  ^  That's  how  our  king  likes  his 
hunting !  But  why  does  he  reduce  us  to  this  extremity 
of  distress  f — Fathers  and  sons  cannot  see  one  another. 
Elder  brothers  and  younger  brothers,  wives  and  children, 
are  separated  and  scattered  abroad.'  Their  feeling  thus 
is  from  no  other  reason,  but  that  you  do  not  give  the 
people  to  have  pleasure  as  well  as  yourself 

7.  "  Now  your  Majesty  is  having  music  here.  The 
people  hear  the  noise  of  your  bells  and  drums,  and  the 
notes  of  your  fifes  and  pipes,  and  they  all,  delighted, 
and  with  joyful  looks,  say  to  one  another, '  That  sounds 
as  if  our  king  were  free  from  all  sickness !  If  he  were 
not,  how  could  he  enjoy  this  music  ? '  Now,  your  Maj- 
esty is  hunting  here.  The  people  hear  the  noise  of 
your  carriages  and  horses,  and  see  the  beauty  of  your 
plumes  and  streamers,  and  they  all,  delighted,  and  with 


28  CHINESE   CLASSICS. 

joyful  looks,  say  to  one  another, '  That  looks  as  if  our 
king  were  free  from  all  sickness !  If  he  were  not,  how 
could  he  enjoy  this  hunting?'  Their  feeling  thus  is 
from  no  other  reason  but  that  you  cause  them  to  have 
their  pleasure  as  you  have  yours. 

8.  "  If  your  Majesty  now  will  make  pleasure  a  thing 
common  to  the  people  and  yourself,  the  Imperial  sway 
awaits  you." 

II.  1.  The  king,  Seuen,  of  Ts^e  asked,  "  Was  it  so, 
that  the  park  of  king  Wan  contained  seventy  square 
le  f  "     Mencius  replied,  "  It  is  so  in  the  records." 

2.  "Was  it  so  large  as  that?"  exclaimed  the  king. 
"  The  people,"  said  Mencius,  "still  looked  on  it  as  small." 
The  king  added,  "  My  park  contains  only  forty  square 
le,  and  the  people  still  look  on  it  as  large.  How  is 
this  ?  "  "  The  park  of  king  Wan,"  was  the  reply^  "  con- 
tained seventy  square  le,  but  the  grass-cutters  and  fuel- 
gatherers  had  the  privilege  of  entrance  into  it ;  so  also 
had  the  catchers  of  pheasants  and  hares.  He  shared  it 
with  the  people,  and  was  it  not  with  reason  that  they 
looked  on  it  as  small  ? 

3.  "  When  I  first  arrived  at  the  borders  of  your  State, 
I  enquired  about  the  great  prohibitory  regulations,  be- 
fore I  would  venture  to  enter  it ;  and  I  heard,  that 
inside  the  border-gates  there  was  a  park  of  forty  square 
le,  and  that  he  who  killed  a  deer  in  it,  was  held  guilty 
of  the  same  crime  as  if  he  had  killed  a  man. — Thus 
those  forty  square  le  are  a  pitfall  in  the  middle  of  the 
kingdom.  Is  it  not  with  reason  that  the  people  look 
upon  them  as  large  ?  " 

III.  1.  The  king  Seuen  of  Ts^e,  asked  saying,  "Is 
there  any  way  to  regulate  one's  maintenance  of  inter- 
course with  neighbouring  kingdoms?"  Mencius  replied, 
"There  is.  But  it  requires  a  perfectly  virtuous  prince 
to  be  able,  with  a  great  country,  to  serve  a  small  one, — 
as,  for  instance,  T^ang  served  Ko,  and  king  Waji  served 


WORKS  OF  MENCIUS.  29 

the  Kwan  barbarians.  And  it  requires  a  wise  prince^  to 
be  able,  with  a  small  country,  to  serve  a  large  one, — as 
the  king  T'ae  served  the  Heun-yuh,  and  Kow-tseen 
served  Woo. 

2.  "  He  who  with  a  great  State  serves  a  small  one,  de- 
lights in  Heaven.  He  who  with  a  small  State  serves  a^ 
large  one,  stands  in  awe  of  Heaven.  He  who  delights 
in  Heaven,  will  affect  with  his  love  and  protection  the 
whole  empire.  He  who  stands  in  awe  of  Heaven,  will 
affect  with  his  love  and  protection  his  own  kingdom. 

3.  "  It  is  said  in  the  Book  of  Poetry, '  I  fear  the  Maj- 
esty of  Heaven,  and  will  thus  preserve  its  favouring 
decree.' " 

4.  The  king  said, "  A  great  saying  !  But  I  have  an 
infirmity  ; — I  love  valour." 

5.  "  I  beg  your  Majesty,"  was  the  reply,  "  not  to  love 
small  valour.  If  a  man  brandishes  his  sword,  looks 
fiercely,  and  says, '  How  dare  he  withstand  me  ? ' — this 
is  the  valour  of  a  common  man,  who  can  be  the  oppo- 
nent only  of  a  single  individual.  I  beg  your  Majesty 
to  greaten  it. 

6.  ''  It  is  said  in  the  Book  of  Poetry, 
'  The  king  blazed  with  anger, 

And  he  marshalled  his  hosts, 
To  stop  the  march  to  Keu, 
To  consolidate  the  prosperity  of  Chow, 
To  meet  the  expectations  of  the  empire.' 
This  was  the  valour  of  king  Wan.     King  Wan  in  one 
burst  of  his  anger,  gave  repose  to  all  the  people  of  the 
Empire. 

7.  "  In  the  Book  of  History  it  is  said,  '  Heaven  hav- 
ing produced  the  inferior  people,  appointed  for  them 
rulers  and  teachers,  with  the  purpose  that  they  should 
be  assisting  to  God,  and  therefore  distinguished  them 
throughout  the  four  quarters  of  the  empire.  Whoever 
are  offenders,  and  whoever  are  innocent,  here  am  I  to 

3 


80  CHINESE  CLASSICS. 

deal  with  them.  How  dare  any  under  heaven  give  in" 
dulgence  to  their  refractory  wills?'  There  was  one 
man  pursuing  a  violent  and  disorderly  course  in  the  em- 
pire, and  king  Woo  was  ashamed  of  it.  This  was  the 
valour  of  king  Woo.  He  also,  by  one  display  of  his 
anger,  gave  repose  to  all  the  people  of  the  empire. 

8.  "Let  now  your  Majesty  also,  in  one  burst  of  anger, 
give  repose  to  all  the  people  of  the  empire.  The  peo- 
ple are  only  afraid  that  your  Majesty  does  not  love 
valour." 

IV.  1.  The  king  Seuen  of  Ts^e  had  an  interview  with 
Mencius  in  the  Snow  palace,  and  said  to  him,  "  Do  men 
of  talents  and  worth  likewise  find  pleasure  in  these 
things  ?  "  Mencius  replied,  "  They  do,  and  if  people 
generally  are  not  able  to  enjoy  themselves^  they  condemn 
their  superiors. 

2.  "  For  them,  when  they  cannot  enjoy  themselves, 
to  condemn  their  superiors  is  wrong,  but  when  the  su- 
periors of  the  people  do  not  make  enjoyment  a  thing 
common  to  the  people  and  themselves,  they  also  do 
wrong. 

3.  "  When  a  ruler  rejoices  in  the  joy  of  his  people, 
they  also  rejoice "  in  his  joy ;  when  he  grieves  at  the 
sorrow  of  his  people,  they  also  grieve  at  his  sorrow.  A 
sympathy  of  joy  will  pervade  the  empire ;  a  sympathy 
of  sorrow  will  do  the  same : — in  such  a  state  of  things, 
it  cannot  be  but  that  the  ruler  attain  to  the  Imperial 
dignity. 

4.  "Formerly,  the  duke.  King,  of  Ts^e,  asked  the 
minister  Ngan,  saying,  ^I  wish  to  pay  a  visit  of  inspection 
to  Chuen-foo,  and  Ch^aou-woo,  and  then  to  bend  my 
course  southward  along  the  shore,  till  I  come  to  Lang- 
yay.  What  shall  I  do  that  my  tour  may  be  fit  to  be 
compared  with  the  visits  of  inspection  made  by  the  an- 
cient emperors  ? ' 

5.  "  The  minister  Ngan  replied,  ^  An  excellent  inqui- 


WORKS  OF  MENCIUS.  31 

ry!  When  the  emperor  visited  the  princes,  it  was 
called  a  tour  of  inspection,  that  is,  he  surveyed  the 
States  under  their  care.  When  the  princes  attended  at 
the  court  of  the  emperor,  it  was  called  a  report  of  of- 
fice, that  is,  they  reported  their  administration  of  theiF 
offices.  Thus,  neither  of  the  proceedings  was  without 
a  purpose.  And  moreover,  in  the  spring  they  exam- 
med  the  ploughing,  and  supplied  any  deficiency  of  seed; 
in  the  autumn  they  examined  the  reaping,  and  supplied 
any  deficiency  of  yield.  There  is  the  saying  of  the 
Hea  dynasty, — If  our  king  do  not  take  his  ramble,  what 
will  become  of  our  happiness  ?  If  our  king  do  not 
make  his  excursion,  what  will  become  of  our  help? 
That  ramble,  and  that  excursion,  were  a  pattern  to  the 
princes. 

6.  " '  Now  the  state  of  things  is  different. — A  host 
marches  in  attendance  on  the  ruler,  and  stores  of  pro- 
visions are  consumed.  The  hungry  are  deprived  of 
their  food,  and  there  is  no  rest  for  those  who  are  called 
to  toil.  Maledictions  are  uttered  by  one  to  another 
with  eyes  askance,  and  the  people  proceed  to  the  com- 
mission of  wickedness.  Thus  the  Imperial  ordinances 
are  violated,  and  the  people  are  oppressed,  and  the  sup- 
p)lies  of  food  and  drink  flow  away  like  water.  The 
rulers  yield  themselves  to  the  current,  or  they  urge 
their  way  against  it;  they  are  wild;  they  are  utterly 
lost : — these  things  proceed  to  the  grief  of  their  subor- 
dinate governors. 

7.  " '  Descending  along  with  the  current,  and  forget- 
ting to  return,  is  what  I  call  yielding  to  it.  Pressing 
up  against  it,  and  forgetting  to  return,  is  what  I  call 
urging  their  way  against  it.  Pursuing  the  chase  with- 
out satiety  is  what  I  call  being  wild.  Delighting  in 
wine  without  satiety  is  what  I  call  being  lost. 

8.  " '  The  ancient  emperors  had  no  pleasures  to  which 
they  gave  themselves  as  on  the  flowing  stream;   no 


32  CHINESE   CLASSICS. 

doings  which  might  be  so  characterized  as  wild  and  lost. 

9.  '- '  It  is  for  you,  my  prince,  to  pursue  your  course.' " 

10.  "  The  duke  King  was  pleased.  He  issued  a  proc- 
lamation throughout  his  state,  and  went  out  and  occu- 
pied a  shed  in  the  borders.  From  that  time  he  began 
to  open  his  granaries  to  supply  the  wants  of  the  people, 
and  calling  the  Grand  music-master,  he  said  to  him — 
'  Make  for  me  music  to  suit  a  prince  and  his  minister 
pleased  with  each  other.'  And  it  was  then  that  the 
Che-shaou  and  Keo-shaou  were  made,  in  the  poetry  to 
which  it  was  said,  ^What  fault  is  it  to  restrain  one's 
prince? '     He  who  restrains  his  prince  loves  his  prince." 

V.  1.  The  king  Seuen  of  T^se  said,  "People  all  teU 
me  to  pull  down  and  remove  the  Brilliant  palace.  Shall 
I  pull  it  down,  or  stop  the  movement  for  that  object  f 

2.  Mencius  replied,  '^  The  Brilliant  Palace  is  a  palace 
appropriate  to  the  emperors.  If  your  Majesty  wishes 
to  practice  the  true  Eoyal  government,  then  do  not 
pull  it  down." 

3.  The  king  said,  "  May  I  hear  from  you  what  the 
true  Royal  government  is  ?  "  "  Formerly,"  was  the  re- 
ply, "  king  Wan's  government  of  K*e  was  as  follows : — 
The  husbandmen  cultivated  for  the  government  one- 
ninth  of  the  land ;  the  descendants  of  officers  were 
salaried;  at  the  passes  and  in  the  markets,  strangers 
were  inspected,  but  goods  were  not  taxed  ;  there  were 
no  prohibitions  respecting  the  ponds  and  weirs ;  the 
wives  and  children  of  criminals  were  not  involved  in 
their  guilt.  There  were  the  old  and  wifeless,  or  widow- 
ers ;  the  old  and  husbandless,  or  widows ;  the  old  and 
childless,  or  solitaries ;  the  young  and  fatherless,  or  or- 
phans : — these  four  classes  are  the  most  destitute  of  the 
people,  and  have  none  to  whom  they  can  tell  their 
wants,  and  king  Wan,  in  the  institution  of  his  govern- 
ment with  its  benevolent  action,  made  them  the  first 
objects  of  his  regard,  as  it  is  said  in  the  Book  of  Poe- 
try, 


WORKS  OF  MENCIUS.  33 

^  The  rich  may  get  through. 
But  alas !  for  the  miserable  and  solitary  ! ' " 

4.  The  king  said,  "  0  excellent  words !  "  Mencius 
said,  "  Since  your  Majesty  deems  them  excellent,  why 
do  you  not  practice  them?"  "I  have  an  infirmity," 
said  the  king ;  "  I  am  fond  of  wealth."  The  reply  was, 
"  Formerly,  Kung-lew  was  fond  of  wealth.  It  is  said  in 
the  Book  of  Poetry, 

'  He  reared  his  ricks,  and  filled  his  granaries, 
He  tied  up  dried  provisions  and  grain. 
In  bottomless  bags,  and  sacks. 
That  he  might  gather  his  people  together,  and 

glorify  Ms  State, 
With  bows  and  arrows  all-displayed. 
With  shields,  and  spears,  and  battle-axes,  large 

and  small. 
He  commenced  his  march.' 
In  this  way  those  who  remained  in  their  old  seat  had 
their  ricks  and  granaries,  and  those  who  marched  had 
their  bags  of  provisions.  It  was  not  till  after  this  that 
he  thought  he  could  commence  his  march.  If  your 
Majesty  loves  wealth,  let  the  people  be  able  to  gratify 
the  same  feeling,  and  what  difficulty  will  there  be  in 
your  attaining  the  Imperial  sway  ?  " 

5.  The  king  said,  "  I  have  an  infirmity ;  I  am  fond  of 
beauty."  The  reply  was,  "Formerly,  king  T^ae  was 
fond  of  beauty,  and  loved  his  wife.  It  is  said  in  the 
Book  of  Poetry, 

'  Koo-kung  T^an-foo 

Came  in  the  morning,  galloping  his  horse, 
By  the  banks  of  the  western  waters, 
As  far  as  the  foot  of  K-e  hill. 
Along  with  the  lady  of  Keang ; 
They  came  and  together  chose  the  site  of  set- 
tlement.' 
At  that  time,  in  the  seclusion  of  the  house,  there  were 


34  CHINESE   CLASSICS. 

no  dissatisfied  women,  and  abroad,  there  were  no  im- 
married  men.  If  your  Majesty  loves  beauty,  let  the 
people  be  able  to  gratify  the  same  feeling,  and  what 
difficulty  will  there  be  in  your  attaining  the  Imperial 
sway?" 

YI.  1.  Mencius  said  to  the  king  Seuen  of  T^se, 
^^  Suppose  that  one  of  your  Majesty's  ministers  were  to 
entrust  his  wife  and  children  to  the  care  of  his  friend, 
while  he  himself  went  into  Ts^oo  to  travel,  and  that,  on 
his  return,  he  should  find  that  the  friend  had  caused  his 
wife  and  children  to  suffer  from  cold  and  hunger ; — how 
ought  he  to  deal  with  him?"  The  king  said,  "He 
should  cast  him  off." 

2.  Mencius  proceeded,  "  Suppose  that  the  chief  crim- 
inal judge  could  not  regulate  the  officers  under  him, 
how  would  you  deal  with  him  ?  "  The  king  said,  "  Dis- 
miss him." 

3.  Mencius  again  said,  "If  within  the  four  borders  of 
your  Tcingdom  there  is  not  good  government,  what  is  to 
be  done  ?  "  The  king  looked  to  the  right  and  left,  and 
spoke  of  other  matters. 

YII.  1.  Mencius,  having  an  interview  with  the  king 
Seuen  of  Ts^e,  said  to  him,  "  When  men  speak  of  ^an 
ancient  kingdom,'  it  is  not  meant  thereby  that  it  has 
lofty  trees  in  it,  but  that  it  has  ministers  sprung  from 
families  which  have  been  noted  in  it  for  generations. 
Your  Majesty  has  no  intimate  ministers  even.  Those 
whom  you  advanced  yesterday  are  gone  to  day,  and 
you  do  not  know  it." 

2.  The  king  said,  "  How  shall  I  know  that  they  have 
not  ability,  and  so  avoid  employing  them  at  all  ?  " 

3.  The  reply  was,  "  The  ruler  of  a  State  advances  to 
office  men  of  talents  and  virtue,  only  as  a  matter  of 
necessity.  Since  he  will  thereby  cause  the  low  to  over- 
step the  honourable,  and  strangers  to  overstep  his  rela- 
tives, may  he  do  so  but  with  caution  ? 


WORKS   OF  MENCIUS.  35 

4.  "  When  all  those  about  you  say, — '  This  is  a  man 
of  talents  and  worth/  you  may  not  for  that  believe  it. 
When  your  great  officers  all  say, — '  This  is  a  man  of 
talents  and  virtue/  neither  may  you  for  that  believe  it. 
When  all  the  people  say, — '  This  is  a  man  of  talents  and 
virtue/  then  examine  into  the  case,  and  when  you  find 
that  the  man  is  such,  employ  him.  When  all  those 
about  you  say, — '  This  man  won't  do/  don't  listen  to 
them.  When  all  your  great  officers  say, — '  This  man 
won't  do/  don't  listen  to  them.  When  the  people  all 
say, — '  This  man  won't  do/  then  examine  into  the  case, 
and  when  you  find  that  the  man  won't  do,  send  him 
away. 

5.  "  When  all  those  about  you  say, — '  This  man  de- 
serves death/  don't  listen  to  them.  When  all  your 
great  officers  say, — '  This  man  deserves  death/  don't  lis- 
ten to  them.  When  the  people  all  say, — '  This  man 
deserves  death/  then  inquire  into  the  case,  and  when 
you  see  that  the  man  deserves  death,  put  him  to  death. 
In  accordance  with  this  we  have  the  saying,  ^  The  peo- 
ple killed  him.' 

6.  "  You  must  act  in  this  way  in  order  to  be  the  pa- 
rent of  the  people." 

VIII.  1.  The  king  Seuen  of  Ts^e  asked,  saying, 
"Was  it  so,  that  T^ang  banished  Kee,  and  that  king 
Woo  smote  Chow  ?  "  Mencius  replied,  "  It  is  so  in  the 
records." 

2.  The  Tcing  said,  "  May  a  minister  then  put  his  sov- 
ereign to  death  ?  " 

3.  Mencius  said,  "  He  who  outrages  the  benevolence 
proper  to  his  nature,  is  called  a  robber ;  he  who  out- 
rages righteousness,  is  called  a  ruffian.  The  robber  and 
ruffian  we  call  a  mere  fellow.  I  have  heard  of  the  cut- 
ting off*  of  the  fellow  Chow,  but  I  have  not  heard  of  the 
putting  a  sovereign  to  death,  in  his  case.'* 

IX.  1.  Mencius,  having  an  interview  with  the  king 


36  CHINESE  CLASSICS. 

Seuen  of  Ts^e,  said  to  him,  "  If  you  are  going  to  build 
a  large  mansion,  you  will  surely  cause  the  Master  of 
the  workmen  to  look  out  for  large  trees,  and  when  he 
has  found  such  large  trees,  you  will  be  glad,  thinking 
that  they  will  answer  for  the  intended  object.  Should 
the  workmen  hew  them  so  as  to  make  them  too  small, 
then  your  Majesty  will  be  angry,  thinking  that  they 
will  not  answer  for  the  purpose.  Now,  a  man  spends 
his  youth  in  learning  the  principles  of  right  government, 
and,  being  grown  up  to  vigour,  he  wishes  to  put  them 
in  practice; — if  your  Majesty  says  to  him,  ^For  the 
present  put  aside  what  you  have  learned,  and  follow 
me,'  what  shall  we  say  ? 

2.  "Here  now  you  have  a  gem  unwrought,  in  the 
stone.  Although  it  may  be  worth  240,000  taels,  you 
will  surely  employ  a  lapidary  to  cut  and  polish  it.  But 
when  you  come  to  the  government  of  the  State,  then 
you  say, — ^For  the  present  put  aside  what  you  have 
learned,  and  follow  me.'  How  is  it  that  you  herein  act 
so  differently  from  your  conduct  in  calling  in  the  lapi- 
dary to  cut  the  gem  ! " 

X.  1.  The  people  of  Ts^e  attacked  Yen,  and  con- 
quered it. 

2.  The  king  Seuen  asked,  saying,  "  Some  tell  me  not 
to  take  possesion  of  it  for  myself,  and  some  tell  me  to 
take  possession  of  it.  For  a  kingdom  of  ten  thousand 
chariots,  attacking  another  of  ten  thousand  chariots,  to 
complete  the  conquest  of  it  in  fifty  days,  is  an  achieve- 
ment beyond  mere  human  strength.  If  I  do  not  take 
possession  of  it,  calamities  from  Heaven  will  surely 
come  upon  me.  What  do  you  say  to  my  taking  posses- 
sion of  it?" 

3.  Mencius  replied,  "If  the  people  of  Yen  will  be 
pleased  with  your  taking  possession  of  it,  then  do  so. — 
Among  the  ancients  there  was  one  who  acted  on  this 
principle,  namely  king  Woo.    If  the  people  of  Yen  will 


WORKS  OF  MENCIUS.  37 

not  be  pleased  with  your  taking  possession  of  it,  then 
do  not  do  so. — Among  the  ancients  there  was  one  who 
acted  on  this  principle,  namely  king  Wan. 

4.  '•  When,  with  all  the  strength  of  your  country  of 
ten  thousand  chariots,  you  attacked  another  country  or 
ten  thousand  chariots,  and  the  people  brought  baskets 
of  rice  and  vessels  of  congee,  to  meet  your  Majesty's 
host,  was  there  any  other  reason  for  this  but  that  they 
hoped  to  escape  out  of  fire  and  water  ?  If  you  make 
the  water  more  deep  and  the  fire  more  fierce,  they  will 
just  in  like  manner  make  another  revolution." 

XI.  1.  The  people  of  Ts'e,  having  smitten  Yen, 
took  possession  of  it,  aiid  upon  this,  the  princes  of  the 
various  States  deliberated  together,  and  resolved  to  de- 
liver Yen  from  their  power.  The  king  Seuen  said  to 
Mencius,  "  The  princes  have  formed  many  plans  to  at- 
tack me: — how  shall  I  prepare  myself  for  them?" 
Mencius  replied,  "  I  have  heard  of  one  who  with  seventy 
le  exercised  all  the  functions  of  government  throughout 
the  empire.  That  was  T'ang.  I  have  never  heard  of  a 
prince  with  a  thousand  le  standing  in  fear  of  others." 

2.  "  It  is  said  in  the  Book  of  History,  '  As  soon  as 
T^ang  began  his  work  of  executing  justice,  he  com- 
menced with  Ko.  The  whole  empire  had  confidence  in 
him.  When  he  pursued  his  work  in  the  east,  the  rude 
tribes  on  the  west  murmured.  So  did  those  on  the 
north,  when  he  was  engaged  in  the  south.  The  cry 
was — Why  does  he  make  us  last  ?  Thus,  the  looking 
of  the  people  to  him,  was  like  the  looking  in  a  time  of 
great  drought  to  the  clouds  and  rainbows.  The  fre- 
quenters of  the  markets  stopped  not.  The  husband- 
men made  no  change  in  their  operations.  While  he 
punished  their  rulers,  he  consoled  the  people.  His 
progress  was  like  the  falling  of  opportune  rain,  and  the 
people  were  delighted.  It  is  said  again  in  the  Book  of 
4 


38  CHINESE   CLASSICS. 

History,  ^We  have  waited  for  our  prince  long;   the 
prince's  coming  will  be  our  reviving ! " 

3.  "  Now  the  ruler  of  Yen  was  tyrannizing  over  his 
people,  and  your  Majesty  went  and  punished  him.  The 
pebple  supposed  that  you  were  going  to  deliver  them 
out  of  the  water  and  the  fire,  and  brought  baskets  of 
rice  and  vessels  of  congee,  to  meet  your  Majesty's  host. 
But  you  have  slain  their  fathers  and  elder  brothers,  and 
put  their  sons  and  younger  brothers  in  chains.  You 
have  pulled  down  the  ancestral  temple  of  the  State,  and 
are  removing  to  Ts'e  its  precious  vessels.  How  can 
such  a  course  be  deemed  proper  ?  The  rest  of  the  em- 
pire is  indeed  jealously  afraid  of  the  strength  of  Ts'e, 
and  now,  when  with  a  doubled  territory  you  do  not  put 
in  practice  a  benevolent  government ; — it  is  this  which 
sets  the  arms  of  the  empire  in  motion. 

4.  "  If  your  Majesty  will  make  haste  to  issue  an  or- 
dinance, restoring  your  captives,  old  and  young,  stop- 
ping the  removal  of  the  precious  vessels,  and  saying 
that,  after  consulting  with  the  people  of  Yen,  you  will 
appoint  them  a  ruler,  and  withdraw  from  the  country ; 
— in  this  way  you  may  still  be  able  to  stop  the  threat- 
ened attach" 

Xn.  1.  There  had  been  a  brush  between  Tsow  and 
Loo,  when  the  duke  of  Muh  asked  Mencius,  saying, "  Of 
my  ofl&cers  there  were  killed  thirty-three  men,  and  none 
of  the  people  would  die  in  their  defence.  If  I  put  them 
to  death /or  their  conduct,  it  is  impossible  to  put  such 
a  multitude  to  death.  If  I  do  not  put  them  to  death, 
then  there  is  the  crime  unpunished  of  their  looking  an- 
grily on  at  the  death  of  their  officers,  and  not  saving 
them.     How  is  the  exigency  of  the  case  to  be  met  ?  " 

2.  Mencius  replied,  "  In  calamitous  years  and  years 
of  famine,  the  old  and  weak  of  your  people,  who  have 
been  found  lying  in  the  ditches  and  water-channels,  and 
the  able-bodied  who  have  been  scattered  about  to  the 


WORKS  OF  MENCIUS.  39 

four  quarters,  have  amounted  to  several  thousands.  All 
the  while,  your  granaries,  0  prince,  have  been  stored 
with  grain,  and  your  treasuries  and  arsenals  have  been 
full,  and  not  one  of  your  officers  has  told  you  of  the  dis- 
tress. Thus  negligent  have  the  superiors  in  your  State 
been,  and  cruel  to  their  inferiors.  The  philosopher 
Tsang  said,  ^Beware,  beware.  What  proceeds  from  you, 
will  return  to  you  again.'  Now  at  length  the  people 
have  returned  their  conduct  to  the  officers.  Do  not 
you,  0  prince,  blame  them. 

3.  "  If  you  will  put  in  practice  a  benevolent  govern- 
ment, this  people  will  love  you  and  all  above  them,  and 
will  die  for  their  officers." 

XIII.  1.  The  duke  Wan  of  T^ang  asked  Mencius, 
saying,  "  T^ang  is  a  small  kingdom,  and  lies  between 
Ts'e  and  Ts^oo.  Shall  I  serve  Ts^e  ?  Or  shall  I  serve 
Ts^oo?" 

2.  Mencius  replied, "  This  plan  which  you  propose  is 
beyond  me.  If  you  will  have  me  counsel  you,  there  is 
one  thing  /  can  suggest.  Dig  deeper  your  moats ; 
build  higher  your  walls ;  guard  them  along  with  your 
people.  In  case  of  attach,  be  prepared  to  die  in  your 
defence,  and  have  the  people  so  that  they  will  not  leave 
you ; — this  is  a  proper  course." 

XIV.  1.  The  duke  Wan  of  T^ang  asked  Mencius, 
saying, "  The  people  of  Ts^e  are  going  to  fortify  See. 
The  movement  occasions  me  great  alarm.  What  is  the 
proper  course  for  me  to  take  in  the  case  ?  " 

2.  Mencius  replied,  "  Formerly,  when  king  T^ae  dwelt 
in  Pin,  the  barbarians  of  the  north  were  continually 
making  incursions  upon  it.  He  therefore  left  it,  went 
to  the  foot  of  mount  K^e,  and  there  took  up  his  resi- 
dence. He  did  not  take  that  situation,  as  having  se- 
lected it.     It  was  a  matter  of  necessity  with  him. 

3.  "  If  you  do  good,  among  your  descendants,  in  after 
generations,  there  shall  be  one  who  will  attain  to  the 


40  CHINESE   CLASSICS. 

Imperial  dignity.  A  prince  lays  the  foundation  of  the 
inheritance,  and  hands  down  the  beginning  which  he 
has  madey  doing  what  may  be  continued  hy  his  sitcces 
sors.  As  to  the  accomplishment  of  the  great  result- 
that  is  with  Heaven.  What  is  that  Ts'e  to  you,  0, 
prince  ?  Be  strong  to  do  good.  That  is  all  your  busi- 
ness. 

XV,  1.  The  duke  Wan  of  T'ang  asked  Mencius, 
saying,  "  T^ang  is  a  small  kingdom.  Though  I  do  my 
utmost  to  serve  those  large  kingdoms  on  either  side  of 
it,  we  cannot  escape  suffering  from  them.  What  course 
shall  I  take  that  we  may  do  so?"  Mencius  replied, 
"  Formerly,  when  king  T^ae  dwelt  in  Pin,  the  barbarians 
of  the  north  were  constantly  making  incursions  upon  it. 
He  served  them  with  skins  and  silks,  and  still  he  suf- 
fered from  them.  He  served  them  with  dogs  and  horses, 
and  still  he  suffered  from  them.  He  served  them  with 
pearls  and  gems,  and  still  he  suffered  from  them.  See- 
ing this,  he  assembled  the  old  men,  and  announced  to 
them,  saying,  ^  What  the  barbarians  want  is  my  terri- 
tory. I  have  heard  this, — that  a  ruler  does  not  injure 
his  peoj^le  with  that  wherewith  he  nourishes  them.  My 
children,  why  should  you  be  troubled  about  having  no 
prince.  I  will  leave  this.'  Accordingly,  he  left  Pin, 
crossed  the  mountain  Leang,  built  a  town  at  the  foot  of 
mount  K'e,  and  dwelt  there.  The  people  of  Pin  said, 
^He  is  a  benevolent  man.  We  must  not  lose  him.' 
Those  who  followed  him  looked  like  crowds  hastening 
to  market. 

2.  "  On  the  other  hand,  some  say,  ^  The  kingdom  is  a 
thing  to  be  kept  from  generation  to  generation.  One 
individual  cannot  undertake  to  dispose  of  it  in  his  Own 
person.  Let  him  be  prepared  to  die  for  it.  Let  him 
not  quit  it.' 

3.  "  I  ask  you,  prince,  to  make  your  election  between 
these  two  courses." 


WORKS  OF   MENCIUS.  41 

XVI.  1.  The  duke  P'ing  of  Loo  was  about  to  leave 
his  palace,  when  his  favourite,  one  Tsang  Ts^ang,  made 
a  request  to  him,  saying,  "  On  other  days,  when  you 
have  gone  out,  you  have  given  instructions  to  the  offi- 
cers as  to  where  you  were  going.  But  now,  the  horses" 
have  been  put  to  the  carriage,  and  the  officers  do  not  yet 
know  where  you  are  going.  I  venture  to  ask."  The 
duke  said,  "I  am  going  to  see  the  scholar  Mang."  "How 
is  this ! "  said  the  other.  "  That  you  demean  yourself, 
prince,  in  paying  the  honour  of  the  first  visit  to  a  com- 
mon man,  is,  I  apprehend,  because  you  think  that  he  is 
a  man  of  talents  and  virtue.  By  such  men  the  rules  of 
ceremonial  proprieties  and  right  are  observed.  But  on 
the  occasion  of  this  Mang's  second  mourning,  his  ob- 
servances exceeded  those  of  the  former.  Do  not  go  to 
see  him,  my  prince."     The  duke  said,  "  I  will  not." 

2.  The  officer  Yo-ching  entered  the  court,  and  had  an 
audience.  He  said,  "  Prince,  why  have  you  not  gone  to 
see  Mang  K^o  ?  "  The  duke  said,  "  One  told  me  that  on 
the  occasion  of  the  scholar  Mang's  second  mourning, 
his  observances  exceeded  those  of  the  former.  It  is  on 
that  account  that  I  have  not  gone  to  see  him."  "  How 
is  this  ! "  answered  Yo-ching.  "  By  what  you  call '  ex- 
ceeding,' you  mean,  I  suppose,  that,  on  the  first  occasion, 
he  used  the  rites  appropriate  to  a  scholar,  and,  on  the 
second,  those  appropriate  to  a  great  officer;  that  he  first 
used  three  tripods,  and  afterwards  five  tripods."  The 
duke  said,  "  No  ;  I  refer  to  the  greater  excellence  of  the 
coffin,  the  shell,  the  grave-clothes,  and  the  shroud."  Yo- 
ching  said,  ^  That  cannot  be  called  ^  exceeding.'  That 
was  the  difference  between  being  poor  and  being  rich." 

3.  After  this,  Yo-ching  saw  Mencius,  and  said  to  him, 
^^  I  told  the  prince  about  you,  and  he  was  consequently 
coming  to  see  you,  when  one  of  his  favourites,  named 
Tsang  Ts^ang,  stopped  him,  and  therefore  he  did  not 
come   according  to  his  purpose."     Mencius  said,  "A 


42  CHINESE  CLASSICS. 

man's  advancement  is  effected,  it  may  be,  by  others, 
and  the  stopping  him  is,  it  may  be,  from  the  efforts  of 
others.  But  to  advance  a  man  or  to  stop  his  advance 
is  really  beyond  the  power  of  other  men.  My  not  find- 
ing in  the  prince  of  Loo  a  ruler  who  would  confide  in 
me,  and  put  my  counsels  into  practice,  is  from  Heaven. 
How  could  that  scion  of  the  Tsang  family  cause  me 
not  to  find  the  ruler  that  would  suit  me  f  " 


BOOK  n. 

KUNG-SUN  CH^OW.    PAET  I. 

Chapter  I.  1.  Kung-sun  Chow  asked  Mencius,  say- 
ing, "  Master,  if  you  were  to  obtain  the  ordering  of  the 
government  in  Ts^e,  could  you  promise  yourself  to  ac- 
complish anew  such  results  as  those  realized  by  Kwan 
Chung  and  Gan?" 

2.  Mencius  said,  "  You  are  indeed  a  true  man  of  Tse. 
You  know  about  Kwan  Chung  and  Gan,  and  nothing 
more. 

3.  "  Some  one  asked  Tsang  Se,  saying, '  Sir,  to  which 
do  you  give  the  superiority, — to  yourself  or  to  Tsze- 
loo  ? '  Tsang  Se  looked  uneasy,  and  said,  '  He  was  an 
object  of  veneration  to  my  grandfather.'  '  Then,'  pur- 
sued the  other, '  Do  you  give  the  superiority  to  yourself 
or  to  Kwan  Chung?'  Tsang  Se,  flushed  with  anger 
and  displeased,  said, '  How  dare  you  compare  me  with 
Kwan  Chung  ?  Considering  how  entirely  Kwan  Chung 
possessed  the  confidence  of  his  prince,  how  long  he  en- 


WORKS  OF  MENCIUS.  43 

joyed  the  direction  of  the  government  of  the  kingdom, 
and  how  low,  after  all,  was  what  he  accomplished, — how 
is  it  that  you  liken  me  to  him  ? ' 

4.  "  Thus,"  concluded  Mencius, "  Tsang  Se  would  not 
play  Kwan  Chung,  and  is  it  what  you  desire  for  me, 
that  I  should  do  so?" 

5.  Kung-sun  Gh'ow  said,  ^^Kwan  Chung  raised  his 
prince  to  be  the  leader  of  all  the  other  princes,  and  Gan 
made  his  prince  illustrious,  and  do  you  still  think  it 
would  not  be  enough  for  you  to  do  what  they  did  ?  " 

6.  Mencius  answered,  ^'  To  raise  Ts^e  to  the  Imperial 
dignity  would  be  as  easy  as  it  is  to  turn  round  the  hand." 

7.  "So!"  returned  the  other.  "The  perplexity  of 
your  disciple  is  hereby  very  much  increased.  There 
was  king  Wan,  with  all  the  virtue  which  belonged  to  him; 
and  who  did  not  die  till  he  had  reached  a  hundred  years : 
— and  still  his  influence  had  not  penetrated  throughout 
the  empire.  It  required  king  Woo  and  the  duke  of 
Chow  to  continue  his  course,  before  that  influence 
greatly  prevailed.  Now  you  say  that  the  Imperial  dig- 
nity might  be  so  easily  obtained : — is  king  Wan  then 
not  a  sufl&cient  object  for  imitation  ?  " 

8.  Mencius  said,  "  How  can  king  Wan  be  matched  ? 
From  T^ang  to  Woo-ting  there  had  appeared  six  or  sev- 
en worthy  and  sage  sovereigns.  The  empire  had  been 
attached  to  Yin  for  a  long  time,  and  this  length  of  time 
made  a  change  difficult.  Woo-ting  had  all  the  princes 
coming  to  his  court,  and  possessed  the  empire  as  if  it 
had  been  a  thing  which  he  moved  round  in  his  palm. 
Then,  Chow  was  removed  from  Woo-ting  by  no  great 
interval  of  time.  There  were  still  remaining  some  of  the 
ancient  families  and  of  the  old  manners,  of  the  influence 
also  which  had  emanated  from  the  earlier  sovereigns, 
and  of  their  good  government.  Moreover,  there  were 
the  viscount  of  Wei  and  his  second  son,  their  Koyal 
Highnesses,  Pe-kan  and  the  viscount  of  Ke,  and  Kaou- 


44  CHINESE   CLASSICS. 

kih,  all,  men  of  ability  and  virtue,  who  gave  their  joint 
assistance  to  Chow  in  his  government.  In  consequence 
of  these  things,  it  took  a  long  time  for  him  to  lose  the 
empire.  There  was  not  a  foot  of  ground  which  he  did 
not  possess.  There  was  not  one  of  all  the  people  who 
was  not  his  subject.  So  it  was  on  his  side,  and  king 
Wan  made  his  beginning  from  a  territory  of  only  one 
hundred  square  le.  On  all  these  accounts,  it  was  diffi- 
cult for  him  immediately  to  attain  the  Imperial  dignity, 

9.  "  The  people  of  Ts^e  have  a  saying — '  A  man  may 
have  wisdom  and  discernment,  but  that  is  not  like  em- 
bracing the  favourable  opportunity.  A  man  may  have 
instruments  of  husbandry,  but  that  is  not  like  waiting 
for  the  farming  seasons.'  The  present  time  is  one  in 
which  the  Imperial  dignity  may  be  easily  attained. 

10.  "  In  the  flourishing  periods  of  the  Hea,  Yin,  and 
Chow  djnaasties,  the  imperial  domain  did  not  exceed  a 
thousand  le,  and  Ts^e  embraces  so  much  territory. 
Cocks  crow  and  dogs  bark  to  each  other,  all  the  way  to 
the  four  borders  of  the  state : — so  Ts*e  possesses  the 
people.  No  change  is  needed  for  the  enlarging  of  its 
territory :  no  change  is  needed  for  the  collecting  of  a 
population.  If  its  ruler  will  put  in  practice  a  benevo- 
lent government,  no  power  will  be  able  to  prevent  his 
becoming  Emperor. 

11.  "Moreover,  never  was  there  a  time  farther  re- 
moved than  the  present  from  the  appearance  of  a  true 
sovereign  :  never  was  there  a  time  when  the  sufferings 
of  the  people  from  tyrannical  government  were  more 
intense  than  the  present.  The  hungry  are  easily  sup- 
plied with  food,  and  the  thirsty  are  easily  supphed  with 
drink. 

12.  "  Confucius  said, '  The  flowing  progress  of  virtue 
is- more  rapid  than  the  transmission  of  imperial  orders 
by  stages  and  couriers.' 

13.  "At  the  present  time,  in  a  country  of  ten  thou- 


WORKS   OF  MENCIUS.  45 

sand  chariots,  let  benevolent  government  be  put  in 
practice,  and  the  people  will  be  delighted  with  it,  as  if 
they  were  relieved  from  hanging  by  the  heels.  With 
half  the  merit  of  the  ancients,  double  their  achieve- 
ments is  sure  to  be  realized.  It  is  only  at  this  time 
that  such  could  be  the  case." 

II.  1.  Kung-sun  Ch^ow  asked  Mencius^  saying, "  Mas- 
ter, if  you  were  to  be  appointed  a  high  noble  and  the 
prime  minister  of  Ts^e,  so  as  to  be  able  to  carry  your 
principles  into  practice,  though  you  should  thereupon 
raise  the  prince  to  the  headship  of  all  the  other  princes, 
or  even  to  the  Imperial  dignity,  it  would  not  be  to  be 
wondered  at. — In  such  a  position  would  your  mind  be* 
perturbed  or  not  ?  "  Mencius  replied,  "  No.  At  forty, 
I  attained  to  an  unperturbed  mind." 

2.  CUow  said,  "  Since  it  is  so  with  you,  my  Master, 
you  are  far  beyond  Mang  Pun."  "The  mere  attain- 
ment," said  Mencius  "  is  not  difficult.  The  scholar  Kaou 
had  attained  to  an  unperturbed  mind,  at  an  earlier  pe- 
riod of  life  than  I  did." 

3.  CUow  asked.  Is  there  any  way  to  an  unperturbed 
mind  ?  "     The  answer  was,  "  Yes. 

4.  "Pih-kung  Yew  had  this  way  of  nourishing  his 
valour  : — He  did  not  flinch  from  any  strokes  at  his  body. 
He  did  not  turn  his  eyes  aside  from  any  thrusts  at  them. 
He  considered  that  the  slighest  push  from  any  one  was 
the  same  as  if  he  were  beaten  hefore  the  crowds  in  the 
market-place,  and  that  what  he  would  not  receive  from 
a  common  man  in  his  loose  large  garments  of  hair,  nei- 
ther should  he  receive  from  a  prince  of  ten  thousand 
chariots.  He  viewed  stabbing  a  prince  of  ten  thousand 
chariots  just  as  stabbing  a  fellow  dressed  in  cloth  of 
hair.  He  feared  not  any  of  all  the  princes.  A  bad  word 
addressed  to  him  he  always  returned. 

5.  "  Mang  She-shay  had  this  way  of  nourishing  his 
valour : — He  said, '  I  look  upon  not  conquering  and  con- 

5 


46  CHINESE   CLASSICS. 

quering  in  the  same  way.  To  measure  the  enemy  and 
then  advance ,  to  calculate  the  chances  of  victory  and 
then  engage : — this  is  to  stand  in  awe  of  the  opposing 
force.  How  can  I  make  certain  of  conquering  ?  I  can 
only  rise  superior  to  all  fear.' 

6.  "  Mang  She-shay  resembled  the  philosopher  Tsang. 
Pih-kung  Yew  resembled  Tsze-hea.  I  do  not  know  to 
the  valour  of  which  of  the  two  the  superiority  should 
be  ascribed^  but  yet  Mang  "She-shay  attended  to  what 
was  of  the  greater  importance. 

7.  "Formerly,  the  philosopher  Tsang  said  to  Tsze- 
seang,  ^Do  you  love  valour?  I  heard  an  account  of 
'great  valour  from  the  Master.  It  speaks  thus: — ^^If, 
on  self-examination,  I  find  that  I  am  not  upright,  shall 
I  not  be  in  fear  even  of  a  poor  man  in  his  loose  gar- 
ments of  hair  cloth  ?  If,  on  self-examination,  I  find 
that  I  am  upright,  I  will  go  forward  against  thousands 
and  tens  of  thousands.' 

8.  Yet,  what  Mang  She-shay  maintained,  being  his 
merely  physical  energy,  was  after  all  inferior  to  what 
the  philosopher  Tsang  maintained,  which  was  indeed  of 
the  most  importance." 

9.  Kung-sun  CUow  said, "  May  I  venture  to  ask  an 
explanation  from  you.  Master,  of  how  you  maintain  an 
unperturbed  mind,  and  how  the  Philosopher  Kaou  does 
the  same  ?  "  Mencius  answered,  "  Kaou  says, — ^  What 
is  not  attained  in  words  is  not  to  be  sought  for  in  the 
mind ;  what  produces  dissatisfaction  in  the  mind,  is  not 
to  be  helped  by  passion-effort.'  This  last, — ^when  there 
is  unrest  in  the  mind,  not  to  seek  for  relief  from  passion- 
effort,  may  be  conceded.  But  not  to  seek  in  the  mind 
for  what  is  not  attained  in  words  cannot  be  conceded. 
The  will  is  the  leader  of  the  passion-nature.  The  pas- 
sion-nature pervades  and  animates  the  body.  The  will 
is  Jirst  and  chief,  and  the  passion-nature  is  subordinate 
to  it.  Therefore  /  say, — Maintain  firm  the  will,  and  do 
no  violence  to  the  passion-nature. 


i 


WORKS  OF  MENCIUS.  47 

10.  Ch'ow  observed,  "Since  you  say — ^^The  will  is 
chief,  and  the  passion-natnre  is  subordinate/  how  do  you 
also  say, — ^  Maintain  firm  the  will,  and  do  no  violence  to 
the  passion  nature  ? ' "  Mencius  replied,  "  When  it  is 
the  will  alone  which  is  active,  it  moves  the  passion-na-_ 
ture.  When  it  is  the  passion-nature  alone  which  is  ac- 
tive, it  moves  the  will.  For  instance  now,  in  the  case 
of  a  man  falling  or  running ; — that  is  from  the  passion- 
nature,  and  yet  it  moves  the  mind." 

11.  "I  venture  to  ask,"  said  Ch'ow  again,  "wherein 
you.  Master,  surpass  Kaou^  Mencius  told  him,  "  I  un- 
derstand words.  I  am  skilful  in  nourishing  my  vast, 
flowing  passion-nature." 

12.  CUow  pursued,  "I  venture  to  ask  what  you  mean 
by  your  vast,  flowing  passion-nature ! "  The  reply  was, 
"  It  is  difficult  to  describe  it. 

13.  "  This  is  the  passion-nature  : — It  is  exceedingly 
great  and  exceedingly  strong.  Being  nourished  by  rec- 
titude, and  sustaining  no  injury,  it  fills  up  all  between 
heaven  and  earth. 

14.  "  This  is  the  passion  nature  : — It  is  the  mate  and 
assistant  of  righteousness  and  reason.  Without  it,  man 
is  in  a  state  of  starvation. 

15.  "  It  is  produced  by  the  accumulation  of  righteous 
deeds ;  it  is  not  to  be  obtained  by  incidental  acts  of 
righteousness.  If  the  mind  does  not  feel  complacency 
in  the  conduct,  the  nature  becomes  starved.  I  therefore 
said, '  Kaou  has  never  understood  righteousness,  because 
he  makes  it  something  external.' 

16.  "There  must  be  the  constant  practice  of  this 
righteousness,  but  without  the  object  of  thereby  nour- 
ishing the  passion-nature.  Let  not  the  mind  forget  its 
work,  but  let  there  be  no  assisting  the  growth  of  that  ^ 
nature.  Let  us  not  be  like  the  man  of  Sung.  There 
was  a  man  of  Sung,  who  was  grieved  that  his  growing 
corn  was  not  longer,  and  so  he  pulled  it  up.     Having 


48  CHINESE   CLASSICS. 

done  this,  he  returned  home,  looking  very  stupid,  and 
said  to  his  people,  '  I  am  tired  to-day.  I  have  been 
helping  the  com  to  grow  long/  His  son  ran  to  look  at 
it,  and  found  the  corn  all  withered.  There  are  few  in 
the  world,  who  do  not  deal  with  their  passion-nature,  as 
if  they  were  assisting  the  corn  to  grow  long.  Some  in- 
indeed  consider  it  of  no  benefit  to  them,  and  let  it 
alone  : — they  do  not  weed  their  corn.  They  who  assist 
it  to  grow  long,  pull  out  their  corn.  What  they  do  is 
not  only  of  no  benefit  to  the  nature,  but  it  also  injures 
it." 

17.  Kung-sun  CUow  further  asked,  "What  do  you 
mean  by  saying  that  you  understand  whatever  words 
you  hear  f  "  Mencius  replied,  "  When  words  are  one- 
sided, I  know  how  the  mind  of  the  speaker  is  clouded 
over.  When  words  are  extravagant,  I  know  how  the 
mind  is  fallen  and  sunk.  When  words  are  all-depraved, 
I  know  how  the  mind  has  departed  from  principle. 
When  v^ords  are  evasive,  I  know  how  the  mind  is  at  its 
wits'  end.  These  evils  growing  in  the  mind,  do  injury 
to  government,  and,  displayed  in  the  government,  are 
hurtful  to  the  conduct  of  afiairs.  When  a  Sage  shall 
again  arise,  he  will  certainly  follow  my  words." 

18.  On  this  CUow  observed,  "Tseie  Go  and  Tsze-kung 
were  skilful  in  speaking.  Yen  New,  the  disciple  Min, 
and  Yen  Yuen,  while  their  words  were  good,  were  dis- 
tinguished for  their  virtuous  conduct.  Confucius  united 
the  qualities  of  the  disciples  in  himself,  hut  still  he 
said, '  In  the  matter  of  speeches,  I  am  not  competent.' 
— Then,  Master,  have  you  attained  to  be  a  Sage  ?  " 

19.  Mencius  said,  "Oh !  what  words  are  these  ?  For- 
merly Tsze-kung  asked  Confucius,  saying,  '  Master,  are 
you  a  Sage  ?'  Confucius  answered  him, '  A  sage  is  what 
I  cannot  rise  to.  I  learn  without  satiety,  and  teach 
without  being  tired.'  Tsze-kung  said, '  You  learn  with- 
out satiety: — that  shows  your  wisdom.      You  teach 


WORKS    OF    MENCIUS.  49 

without  being  tired: — that  shows  your  benevolence, 
Benevolent  and  wise : — Master,  you  are  a  Sage.'  Now, 
since  Confacius  would  not  have  himself  regarded  as  a 
sage,  what  words  were  those  ?  " 

20.  CUow  said,  "  Formerly,  I  once  heard  this : — Tsze- 
hea,  Tsze-yew,  and  Tsze-chang,  had  each  one  member  of 
the  sage.  Yen  New,  the  disciple  Min,  and  Yen  Yuen, 
had  all  the  members,  but  in  small  proportions.  I  ven- 
ture to  ask. — With  which  of  these  are  you  pleased  to 
rank  yourself?  " 

21.  Mencius  replied,  ^^Let  us  drop  speaking  about 
these,  if  you  please." 

22.  Ch'ow  then  asked,  ^^  What  do  you  say  of  Pih-e  and 
E-yun ?  "  " Their  ways  were  different /rom  mine"  said 
Menciits.  "  Not  to  serve  a  prince  whom  he  did  not  es- 
teem, nor  command  a  people  whom  he  did  not  approve ; 
in  a  time  of  good  government  to  take  office,  and  on 
the  occurrence  of  confusion  to  retire : — this  was  the  way 
of  Pih-e.  To  say — '  Whom  may  I  not  serve  ?  My  serv- 
ing him  makes  him  my  prince.  What  people  may  I 
not  command  ?  My  commanding  them  makes  them  my 
people.'  In  a  time  of  good  government  to  take  office, 
and  when  disorder  prevailed,  also  to  take  office : — that 
was  the  way  of  E-yun.  When  it  was  proper  to  go  into 
office,  then  to  go  into  it ;  when  it  was  proper  to  keep 
retired  from  office,  then  to  keep  retired  from  it ;  when 
it  w^as  proper  to  continue  in  it  long,  then  to  continue  in 
it  long :  when  it  was  proper  to  withdraw  from  it  quick- 
ly, then  to  withdraw  quicldy : — this  was  the  way  of  Con- 
fucius. These  were  all  sages  of  antiquity,  and  I  have 
not  attained  to  do  what  they  did.  But  what  I  wish  to 
do  is  to  learn  to  be  like  Confucius." 

23.  CUow  said,  "  Comparing  Pih-e  and  E-yun  with 
Confucius,  are  they  to  be  placed  in  the  same  rank  ? " 
Mencius  replied,  "No.  Since  there  were  living  men 
until  now,  there  never  was  another  Confucius." 


50  CHINESE   CLASSICS. 

24.  Gh'ow  said,  "  Then,  did  they  have  any  points  of 
agreement  with  him  f  "  The  reply  was, — "  Yes.  If 
they  had  been  sovereigns  over  a  hundred  le  of  territo- 
ry, they  would,  all  of  them,  have  brought  all  the  princes 
to  attend  in  their  court,  and  have  obtained  the  empire. 
And  none  of  them,  in  order  to  obtain  the  empire,  would 
have  committed  one  act  of  unrighteousness,  or  put  to 
death  one  innocent  person.  In  those  things  they 
agreed  with  him," 

25.  CUow  said,  "  I  venture  to  ask  wherein  he  differed 
from  them."  Mencius  replied,  ^^Tsae  Go,  Tsze-kung, 
and  Yew  Jo  had  wisdom  sufficient  to  know  the  sage. 
Even  had  they  been  ranking  themselves  low,  they  would 
not  have  demeaned  themselves  to  flatter  their  favourite. 

26.  '' JYoWy  Tsae  Go  said,  ^According  to  my  view  of 
our  Master,  he  is  far  superior  to  Yaou  and  Shun.' 

27.  "Tsze-kung  said,  'By  viewing  the  ceremonial  or- 
dinances of  a  j^rince,  we  know  the  character  of  his  gov- 
ernment. By  hearing  his  music,  we  know  the  character 
of  his  virtue.  From  the  distance  of  a  hundred  ages 
after,  I  can  arrange,  according  to  their  merits,  the  kings 
of  a  hundred  ages ; — not  one  of  them  can  escape  me. 
From  the  birth  of  mankind  till  now,  there  has  never 
been  another  like  our  Master.' 

28.  Yew  Jo  said, '  Is  it  only  among  men  that  it  is  so? 
There  is  the  K'e-lin  among  quadrupeds;  the  Fung- 
hwang  among  birds,  the  T'ae  mountain  among  mounds 
and  ant-hills,  and  rivers  and  seas  among  rain-pools. 
Though  different  in  degree,  they  are  the  same  in  kind. 
So  the  sages  among  mankind  are  also  the  same  in  kind. 
But  they  stand  out  from  their  fellows,  and  rise  above 
the  level,  and  from  the  birth  of  mankind  till  now,  there 
never  has  been  one  so  complete  as  Confucius." 

III.  1.  Mencius  said, "  He  who,  using  force,  makes  a 
pretence  to  benevolence,  is  the  leader  of  the  princes. 
A  leader  of  the  princes  requires  a  large  kingdom.     He 


WORKS  OF  MENCIUS.  51 

who,  using  virtue,  practises  benevolence — is  the  sover- 
eign of  the  empire.  To  become  the  sovereign  of  the 
empire,  a  /^n/ice  need  not  wait  for  a  large  kingdom. 
T^ang  did  it  with  only  seventy  le,  and  king  Wan  with 
only  a  hundred. 

2.  When  one  by  force  subdues  men,  they  do  not  sub- 
mit to  him  in  heart.  They  submit,  because  their  strength 
is  not  adequate  to  resist.  When  one  subdues  men  by 
virtue,  in  their  hearts'  core  they  are  pleased,  and  sin- 
cerely submit,  as  was  the  case  with  the  seventy  disciples 
in  their  submission  to  Confucius.  What  is  said  in  the 
Book  of  Poetry, 

^  From  the  west,  from  the  east, 

From  the  south,  from  the  north, 

There  was  not  one  who  thought  of  refusing  sub- 
mission,' 
is  an  illustration  of  this." 

lY.  1.  Mencius  said,  "  Benevolence  brings  glory  to 
a  prince,  and  the  opposite  of  it  brings  disgrace.  For 
the  princes  of  the  present  day  to  hate  disgrace  and  yet 
live  complacently  doing  what  is  not  benevolent,  is  like 
hating  moisture  and  yet  living  in  a  low  situation. 

2.  "If  a  prince  hates  disgrace,  the  best  course  for 
him  to  pursue,  is  to  esteem  virtue  and  honour  virtuous 
scholars,  giving  the  worthiest  among  them  places  of 
dignity,  and  the  able  offices  of  trust.  When  through- 
out his  kingdom  there  is  leisure  and  rest  from  external 
troubles,  taking  advantage  of  such  a  season,  let  him 
clearly  digest  the  principles  of  his  government  with  its 
legal  sanctions,  and  then  even  great  kingdoms  will  be 
constrained  to  stand  in  awe  of  him. 

3.  "  It  is  said  in  the  Book  of  Poetry, 

'  Before  the  heavens  were  dark  with  rain, 
I  gathered  the  bark  from  the  roots  of  the  mul- 
berry trees. 
And  wove  it  closely  to  form  the  window  and 
door  of  my  nest; 


52  CHINESE  CLASSICS. 

Now,  /  thought,  ye  people  below, 
Perhaps  ye  will  not  dare  to  insult  me.' 
Confucius  said, '  Did  not  he  who  made  this  ode  imder- 
stand  the  way  of  governing  f     If  a  prince  is  able  right- 
ly to  govern  his  kingdom,  who  will  dare  to  insult  him  ? 

4.  "  But  now  the  princes  take  advantage  of  the  time 
when  throughout  their  kingdoms  there  is  leisure  and 
Test  from  external  troubles,  to  abandon  themselves  to 
pleasure  and  indolent  indifference  ; — they  in  fact  seek 
for  calamities  for  themselves. 

5.  "Calamity  and  happiness  in  all  cases  are  men's 
own  seeking. 

6.  "  This  is  illustrated  by  what  is  said  in  the  Book  of 
Poetry, — 

^  Be  always  studious  to  be  in  harmony  with  the 
ordinances  of  God, 
So  you  will  certainly  get  for  yourself  much  hap- 
piness;' 
and  by  the  passage  of  the  Ta^e  Kea, — '  When  Heaven 
sends  down  calamities,  it  is  still  possible  to  escape  from 
them ;  when  we  occasion  the  calamities  ourselves,  it  is 
not  possible  any  longer  to  live.' " 

Y.  Mencius  said,  "  If  a  ruler  give  honour  to  men  of 
talents  and  virtue  and  employ  the  able,  so  that  offices 
shall  all  be  filled  by  individuals  of  distinction  and  mark; 
— then  all  the  scholars  of  the  empire  wiU  be  pleased, 
and  wish  to  stand  in  his  court. 

2.  "  If,  in  the  market-place  of  his  capital,  he  levy  a 
ground  rent  on  the  shops  but  do  not  tax  the  goods,  or 
enforce  the  proper  regulations  without  levying  a  ground 
rent; — then  all  the  traders  of  the  empire  will  be  pleased, 
and  wish  to  store  their  goods  in  his  market-place. 

3.  "  If,  at  his  frontier-passes,  there  be  an  inspection  of 
persons,  but  no  taxes  charged  on  goods  or  other  articles, 
then  all  the  travellers  of  the  empire  will  be  pleased,  and 
wish  to  make  their  tours  on  his  roads. 

4.  "  If  he  require  that  the  husbandmen  give  their 


WORKS    OF   MENCIUS.  53 

mutual  aid  to  ctiltivate  the  public  field,  and  exact  no 
other  taxes  from  them ; — then  all  the  husbandmen  of 
the  empire  will  be  pleased^  and  wish  to  plough  in  his 
fields. 

5.  "  If  from  the  occupiers  of  the  shops  in  his  market-" 
place  he  do  not  exact  the  fine  of  the  individual  idler,  or 
of  the  hamlet's  quota  of  cloth,  then  all  the  people  of 
the  empire  will  be  pleased,  and  wish  to  come  and  be  his 
people. 

6.  "If  a  ruler  can  truly  practise  these  five  things, 
then  the  people  in  the  neighbouring  kingdoms  will  look 
up  to  him  as  a  parent.  From  the  first  birth  of  mankind 
till  now,  never  has  any  one  led  children  to  attack  their 
parent,  and  succeeded  in  his  design.  Thus,  such  a  ruler 
will  not  have  an  enemy  in  all  the  empire,  and  he  who 
has  no  enemy  in  the  empire  is  the  minister  of  Heaven. 
Never  has  there  been  a  ruler  in  such  a  case  who  did  not 
attain  to  the  imperial  dignity." 

VI.  1.  Mencius  said,  "  All  men  have  a  mind  which 
cannot  bear  to  see  the  sufferings  of  others. 

2.  "  The  ancient  kings  had  this  commiserating  mind, 
and  they,  as  a  matter  of  course,  had  likewise  a  com- 
miserating government.  When  with  a  commiserating 
mind  was  practised  a  commiserating  government,  the 
government  of  the  empire  was  as  easy  a  matter  as  the 
making  anything  go  round  in  the  palm. 

3.  "  When  I  say  that  all  men  have  a  mind  which  can- 
not bear  to  see  the  sufferings  of  others,  my  meaning 
may  be  illustrated  thus : — even  now-a-days,  if  men  sud- 
denly see  a  child  about  to  fall  into  a  well,  they  will 
without  exception  experience  a  feeling  of  alarm  and 
distress.  They  will  feel  so,  not  as  a  ground  on  which 
they  may  gain  the  favour  of  the  child's  parents,  nor  as 
a  ground  on  which  they  may  seek  the  praise  of  their 
neighbours  and  friends,  nor  from  a  dislike  to  the  repu- 
tation of  having  been  unmoved  by  such  a  thing. 

6 


54  CmKESE   CLASSICS. 

4.  "  From  this  case  we  may  perceive  that  the  feeling 
of  commiseration  is  essential  to  man,  that  the  feeling  of 
shame  and  dislike  is  essential  to  man,  that  the  feeling 
of  modesty  and  complaisance  is  essential  to  man,  and 
that  the  feehng  of  approving  and  disapproving  is  essen- 
tial to  man. 

5.  "  The  feeling  of  commiseration  is  the  principle  of 
benevolence.  The  feeling  of  shame  and  dislike  is  the 
principle  of  righteousness.  The  feeling  of  modesty  and 
complaisance  is  the  principle  of  propriety.  The  feeling 
of  approving  and  disapproving  is  the  principle  of  knowl- 
edge. 

6.  "Men  have  these  four  principles  just  as  they  have 
their  four  limbs.  When  men,  having  these  four  princi- 
ples, yet  say  of  themselves  that  they  cannot  develope 
them,  they  play  the  thief  with  themselves,  and  he  who 
says  of  his  prince  that  he  cannot  develope  them,  plays 
the  thief  with  his  prince. 

7.  "  Since  all  men  have  these  four  principles  in  them- 
selves, let  them  know  to  give  them  all  their  develop- 
ment and  completion,  and  the  issue  will  be  hke  that  of 
fire  which  has  begun  to  bum,  or  that  of  a  spring  which 
has  begun  to  find  vent.  Let  them  have  their  complete 
development,  and  they  will  suffice  to  love  and  protect 
all  within  the  four  seas.  Let  them  be  denied  that  de- 
velopment, and  they  will  not  suffice  for  a  man  to  serve 
his  parents  with." 

VIL  1.  Mencius  said,  "  Is  the  arrow-maker  less  be- 
nevolent than  the  maker  of  armour  of  defence  ?  And 
yet,  the  arrow-maker's  only  fear  is  lest  men  should  not 
be  hurt,  and  the  armour-maker's  only  fear  is  lest  men 
should  be  hurt.  So  it  is  with  the  priest  and  the  coffin- 
maker.  The  choice  of  a  profession,  therefore,  is  a  thing 
in  which  great  caution  is  required. 

2.  "  Confucius  said,  ^  It  is  virtuous  manners  which  con- 
stitute the  excellence  of  a  neighbourhood.    If  a  man, 


WORKS  OF  MENCIUS.  55 

in  selecting  a  residence,  do  not  fix  on  one  where  such 
prevail,  how  can  he  be  wise  ? '  Now,  benevolence  is  the 
most  honourable  dignity  conferred  by  Heaven,  and  the 
quiet  home  in  which  man  should  dwell.  Since  no  one 
can  hinder  us  from  being  so,  if  yet  we  are  not  benevo- 
lent ; — this  is  being  not  wise. 

3.  "  From  the  want  of  benevolence  and  the  want  of 
wisdom  will  ensue  the  entire  absence  of  propriety  and 
righteousness ; — he  who  is  in  such  a  case  must  be  the 
servant  of  other  men.  To  be  the  servant  of  men  and 
yet  ashamed  of  such  servitude,  is  like  a  bow-maker's 
being  ashamed  to  make  bows,  or  an  arrow-maker's  be- 
ing ashamed  to  make  arrows. 

4.  "  If  he  be  ashamed  of  his  case,  his  best  coitrse  is  to 
practice  benevolence. 

5.  "  The  man  who  would  be  benevolent  is  like  the 
archer.  The  archer  adjusts  himself  and  then  shoots. 
If  he  misses,  he  does  not  murmur  against  those  who 
surpass  himself  He  simply  turns  round  and  seeks  the 
cause  of  his  failure  in  himself" 

VIII.  1.  Mencius  said,  "When. any  one  told  Tsze-loo 
that  he  had  a  fault,  he  rejoiced. 

2.  "When  Yu  heard  good  words,  he  bowed  to  the 
speaker. 

3.  "  The  great  Shun  had  a  still  greater  delight  in  what 
was  good.  He  regarded  virtue  as  the  common  property 
of  himself  and  others,  giving  up  his  own  way  to  follow 
that  of  others,  and  delighting  to  learn  from  others  to 
practise  what  was  good. 

4.  "  From  the  time  when  he  ploughed  and  sowed,  ex- 
ercised the  potter's  art,  and  was  a  fisherman,  to  the 
time  when  he  became  emperor,  he  was  continually  learn- 
ing from  others. 

5.  "  To  take  example  from  others  to  practice  virtue, 
is  to  help  them  in  the  same  practice.  Therefore,  there 
is  no  attribute  of  the  superior  man  greater  than  his  help- 
ing men  to  practise  virtue." 


56  CHINESE   CLASSICS. 

IX.  1.  Mencius  said, "  Pih-e  would  not  serve  a  prince 
whom  he  did  not  approve,  nor  associate  with  a  friend 
whom  he  did  not  esteem.  He  would  not  stand  in  a  bad 
prince's  court,  nor  speak  with  a  bad  man.  To  stand  in 
a  bad  prince's  court,  or  to  speak  with  a  bad  man,  would 
have  been  to  him  the  same  as  to  sit  with  his  court  robes 
and  court  cap  amid  mire  and  ashes.  Pursuing  the  ex- 
amination of  his  dislike  to  what  was  evil,  we  find  that 
he  thought  it  necessary ,  if  he  happened  to  be  standing 
with  a  villager  whose  cap  was  not  rightly  adjusted,  to 
leave  him  with  a  high  air,  as  if  he  were  going  to  be  de- 
filed. Therefore,  although  some  of  the  princes  made 
application  to  him  with  very  proper  messages,  he  would 
not  receive  their  gifts. — He  would  not  receive  their  gifts, 
counting  it  inconsistent  with  his  purity  to  go  to  them. 

2.  "Hwuy  of  Lew-hea  was  not  ashamed  to  serve  an 
impure  prince,  nor  did  he  think  it  low  to  be  an  inferior 
officer.  When  advanced  to  employment,  he  did  not  con- 
ceal his  virtue,  but  made  it  a  point  to  carry  out  his 
principles.  When  neglected  and  left  without  office,  he 
did  not  murmur.  When  straitened  by  poverty,  he  did 
not  grieve.  Accordingly,  he  had  a  saying,  '  You  are 
you,  and  I  am  I.  Although  you  stand  by  my  side  with 
breast  and  arms  bare,  or  with  your  body  naked,  how 
can  you  defile  me?'  Therefore,  self-possessed,  he  com- 
panied  with  men  indifferently,  at  the  same  time  not 
losing  himself  When  he  wished  to  leave,  if  pressed  to 
remain  in  office  he  would  remain. — He  would  remain  in 
office,  when  pressed  to  do  so,  not  counting  it  required 
by  his  purity  to  go  away." 

3.  Mencius  said,  "Pih-e  was  narrow-minded,  and 
H^Y^y  of  Lew-hea  was  wanting  in  self-respect.  The  su- 
perior man  will  not  follow  either  narrow-mindedness,  or 
the  want  of  self-respect. 


WORKS   OF  MENCIUS.  57 


I 


BOOK  11. 

KUNG-SUN  CH^OW.    PART  II. 

Chapter  I.  1.  Mencius  said^  "  Opportunities  of  time 
vouchsafed  hy  Heaven  are  not  equal  to  advantages  of 
situation  afforded  hy  the  Earth,  and  advantages  of  sit- 
uation are  not  equal  to  the  union  arising  from  the  ac- 
cord of  Mencius. 

2.  "  There  is  a  city,  with  an  inner  wall  of  three  le  in 
circumference,  and  an  outer  wall  of  seven. — The  enemy 
surround  and  attack  it,  but  they  are  not  able  to  take  it. 
Now,  to  surround  and  attack  it,  there  must  have  been 
vouchsafed  to  them  by  Heaven  the  opportunity  of  time, 
and  in  such  case  their  not  taking  it  is  because  opportu- 
nities of  time  vouchsafed  by  Heaven  are  not  equal  to 
advantages  of  situation  afforded  by  the  Earth. 

3.  "  There  is  a  city,  whose  walls  are  distinguished  for 
their  height,  and  whose  moats  are  distinguished  for 
their  depth,  where  the  arms  of  its  defendants,  offensive 
and  defensive,  are  distinguished  for  their  strength  and 
sharpness,  and  the  stores  of  rice  and  other  grain  are 
very  large.  Yet  it  is  obliged  to  be  given  up  and  aban- 
doned. This  is  because  advantages  of  situation  afforded 
by  the  Earth  are  not  equal  to  the  union  arising  from 
the  accord  of  Men. 

4.  "In  accordance  with  these  principles  it  is  said,  ^A 
people  is  bounded  in,  not  by  the  limits  of  dykes  and 
borders  ;  a  kingdom  is  secured,  not  by  the  strengths  of 
mpun tains  and  rivers ;  the  empire  is  overawed,  not  by 
the  sharpness  and  strength  of  arms.'  He  who  finds  the 
proper  course  has  many  to  assist  him.     He  who  loses 


58  CHINESE   CLASSICS. 

the  proper  course  has  few  to  assist  him.  When  this, — 
the  being  assisted  by  few, — reaches  its  extreme  point, 
his  own  relations  revolt  from  the  prince.  When  the  be- 
ing assisted  by  many  reaches  its  highest  point,  the 
whole  empire  becomes  obedient  to  the  prince, 

5.  "  When  one  to  whom  the  whole  empire  is  prepared 
to  be  obedient,  attacks  those  from  whom  their  own  re- 
lations revolt,  what  must  he  the  result  f  Therefore,  the 
true  ruler  will  decline  to  fight ;  but  if  he  do  fight,  he 
must  overcome." 

II.  1.  As  Mencius  was  about  to  go  to  court  to  see 
the  king,  the  king  sent  a  person  to  him  with  this  mes- 
sage,— "I  was  wishing  to  come  and  see  you.  But  I 
have  got  a  cold,  and  may  not  expose  myself  to  the 
wind.  In  the  morning  I  will  hold  my  court.  I  do  not 
know  whether  you  will  give  me  the  opportunity  of  see- 
ing you  then"  Mencius,  replied,  " Unfortunately,  I  am 
unwell,  and  not  able  to  go  to  the  court." 

2.  Next  day,  he  went  out  to  pay  a  visit  of  condolence 
to  some  one  of  the  Tung-kwoh  family,  when  Kung-sun 
Ch^ow  said  to  him,  "  Yesterday,  you  declined  going  to 
the  court  on  the  ground  of  being  unwell,  and  to-day 
you  are  going  to  pay  a  visit  of  condolence.  May  this 
not  be  regarded  as  improper  ? "  "  Yesterday,"  said 
Mencius,  "I  was  unwell;  to-day,  I  am  better: — why 
should  I  not  pay  this  visit  ?  " 

3.  In  the  mean  time,  the  king  sent  a  messenger  to 
inquire  about  his  sickness,  and  also  a  physician.  Mang 
Chung  replied  to  them,  "Yesterday,  when  the  king's 
order  came,  he  was  feeling  a  little  unwell,  and  could  not 
go  to  the  court.  To-day  he  was  a  little  better,  and  has- 
tened to  go  to  court.  I  do  not  know  whether  he  can 
have  reached  it  hy  this  time  or  not."  Having  said  this, 
he  sent  several  men  to  look  for  Mencius  on  the  way, 
and  say  to  him,  "  I  beg  that,  before  you  return  home, 
you  will  go  to  the  court." 


I 


WORKS  OF  MENCIUS.  59 

4.  On  this,  Mencius  felt  himself  compelled  to  go  to 
King  Ch^ow's,  and  there  stop  the  night.  King  said  to 
him,  "  In  the  family,  there  is  the  relation  of  father  and 
son ;  abroad,  there  is  the  relation  of  prince  and  minis- 
ter. These  are  the  two  great  relations  among  men. 
Between  father  and  son  the  ruling  principle  is  kindness. 
Between  prince  and  minister  the  ruling  principle  is 
respect.  I  have  seen  the  respect  of  the  king  to  you. 
Sir,  but  I  have  not  seen  in  what  way  you  show  respect 
to  him."  Mencius  replied, "  Oh!  what  words  are  these? 
Among  the  people  of  Ts^e  there  is  no  one  who  speaks  to 
the  king  about  benevolence  and  righteousness.  Are 
they  thus  silent  because  they  do  not  think  that  benev- 
olence and  righteousness  are  admirable?  No,  hut  in 
their  hearts  they  say, '  This  man  is  not  fit  to  be  spoken 
with  about  benevolence  and  righteousness.'  Thus  they 
manifest  a  disrespect  than  which  there  can  be  none 
greater.  I  do  not  dare  to  set  forth  before  the  king  any 
but  the  ways  of  Yaou  and  Shun.  There  is  therefore 
no  man  of  Ts^e  who  respects  the  king  so  much  as  I  do." 

5.  King  said, "  Not  so.  That  was  not  what  I  meant. 
In  the  Book  of  Rites  it  is  said,  '  When  a  father  calls, 
the  answer  must  be  without  a  moment's  hesitation. 
When  the  prince's  order  calls,  the  carriage  must  not  be 
waited  for.'  You  were  certainly  going  to  the  court, 
but  when  you  heard  the  king's  order,  then  you  did  not 
carry  your  purpose  out.  This  does  seem  as  if  it  were 
not  in  accordance  with  that  rule  of  propriety." 

6.  Mencius  answered  him,  "  How  can  you  give  that 
meaning  to  my  conduct  ?  The  philosopher  Tsang  said, 
^  The  wealth  of  Tsin  and  Ts^oo  cannot  be  equalled.  Let 
their  rulers  have  their  wealth: — I  have  my  benevolence. 
Let  them  have  their  nobility : — I  have  my  righteous- 
ness. Wherein  should  I  be  dissatisfied  as  inferior  to 
them  f '  Now  shall  we  say  that  these  sentiments  are 
not  right  ?     Seeing  that  the  philosopher  Tsang  spoke 


60  CHINESE   CLASSICS. 

them,  there  is  in  them,  I  apprehend,  a  real  principle. — 
In  the  empire  there  are  three  things  nniversallj  ac- 
knowledged to  be  honourable.  Nobility  is  one  of 
them ;  age  is  one  of  them ;  virtue  is  one  of  them.  In 
courts,  nobility  holds  the  first  place  of  the  three ;  in 
villages,  age  holds  the  first  place ;  and  for  helping  one's 
generation  and  presiding  over  the  people,  the  other 
two  are  not  equal  to  virtue.  How  can  the  possession 
of  only  one  of  these  he  presumed  on  to  despise  one  who 
possesses  the  other  two  ? 

7.  "Therefore  a  prince  who  is  to  accomplish  great 
deeds  will  certainly  have  ministers  whom  he  does  not 
call  to  go  to  him.  When  he  wishes  to  consult  with 
them,  he  goes  to  them.  The  prince  who  does  not  hon- 
our the  virtuous,  and  delight  in  their  ways  of  doing,  to 
this  extent,  is  not  worth  having  to  do  with. 

8.  "  Accordingly,  there  was  the  behaviour  of  T^ang 
to  E-yun : — ^he  first  learned  of  him,  and  then  employed 
him  as  his  minister ;  and  so  without  difficulty  he  be- 
came emperor.  There  was  the  behaviour  of  the  duke 
Hwan  to  Kwan  Chung : — he  first  learned  of  him,  and 
then  employed  him  as  his  minister ;  and  so  without  dif- 
ficulty he  became  chief  of  all  the  princes. 

9.  "  Now  throughout  the  empire,  the  territories  of  the 
princes  are  of  equal  extent,  and  in  their  achievements 
they  are  on  a  level.  Not  one  of  them  is  able  to  exceed 
the  others.  This  is  from  no  other  reason,  but  that  they 
love  to  make  ministers  of  those  whom  they  teach,  and 
do  not  love  to  make  ministers  of  those  by  whom  they 
might  be  taught. 

10.  "  So  did  T^ang  behave  to  E-yun,  and  the  duke 
Hwan  to  Kwan  Chung,  that  they  would  not  venture  to 
call  them  to  go  to  them.  If  Kwan  Chung,  might  not 
be  called  to  him  by  his  prince,  how  much  less  may  he  be 
called,  who  would  not  play  the  part  of  Kwan  Chung!" 

III.     1.  Ch'in  Tsin  asked  Mencius,  saying,  "  Former- 


WORKS  OF  MENCIUS.  61 

ly,  when  you  were  in  Ts^e,  the  king  sent  you  a  present 
of  2j400  taels  of  fine  silver,  and  you  refused  to  accept 
it.  When  you  were  in  Sung,  1,680  taels  were  sent  to 
you,  which  you  accepted ;  and  when  you  were  in  See, 
1,200  taels  were  sent,  which  you  likewise  accepted.  If 
your  declining  to  accept  the  gift  in  the  first  case  was 
right,  your  accepting  it  in  the  latter  cases  was  wrong. 
If  your  accepting  it  in  the  latter  cases  was  right,  your 
declining  to  do  so  in  the  first  case  was  wrong.  You 
must  accept.  Master,  one  of  these  alternatives." 

2.  Mencius  said,  "I  did  right  in  all  the  cases. 

3  a  When  I  was  in  Sung,  I  was  about  to  take  a  long 
journey.  Travellers  must  be  provided  with  what  is 
necessary  for  their  expenses.  The  prince's  message  was 
— ^^  A  present  against  travelling-expenses.'  Why  should 
I  have  declined  the  gift? 

4.  "  When  I  was  in  See,  I  was  apprehensive  for  my 
safety,  and  taking  measures  for  my  protection.  The 
message  was, '  I  have  heard  that  you  are  taking  meas- 
ures to  protect  yourself,  and  send  this  to  help  you  in 
procuring  arms.'     Why  should  I  have  declined  the  gift? 

5.  "  But  when  I  was  in  Ts^e,  I  had  no  occasion  for 
money.  To  send  a  man  a  gift  when  he  has  no  occasion 
for  it,  is  to  bribe  him.  How  is  it  possible  that  a  supe- 
rior man  should  be  taken  with  a  bribe  ?  " 

lY.  1.  "Mencius  having  gone  to  P^ing-luh,  addressed 
the  governor  of  it,  saying,  "  If  one  of  your  spearmen 
should  lose  his  place  in  the  ranks  three  times  in  one 
day,  would  you.  Sir,  put  him  to  death  or  not ? "  "I 
would  not  wait  for  three  times  to  do  so"  was  the  reply. 

2.  Mencius  said,  "  Well  then,  you.  Sir,  have  likewise 
lost  your  place  in  the  ranks  many  times.  In  bad  calam- 
itous years,  and  years  of  famine,  the  old  and  feeble  of 
your  people,  who  have  been  found  lying  in  the  ditches 
and  water-channels,  and  the  able-bodied,  who  have  been 
scattered  about  to  the  four  quarters,  have  amounted  to 
7 


62  CHINESE   CLASSICS. 

several  thousands."  The  gpvernor  replied,  '^  That  is  a 
state  of  things  in  which  it  does  not  belong  to  me  Keu- 
sin  to  act." 

3.  "  Here,"  said  Mencius,  "  is  a  man  who  receives 
charge  of  the  cattle  and  sheep  of  another,  and  under- 
takes to  feed  them  for  him; — of  course  he  must  search 
for  pasture-ground  and  grass  for  them.  .  If,  after  search- 
ing for  those,  he  cannot  find  them,  will  he  return  his 
charge  to  the  owner  ?  or  will  he  stand  by  and  see  them 
die  ?  "     "  Herein,"  said  the  ofi&cer,  "  I  am  guilty." 

4.  Another  day,  Mencius  had  an  audience  of  the 
king,  and  said  to  him,  "  Of  the  governors  of  your  Maj- 
esty's cities  I  am  acquainted  with  five,  but  the  only  one 
of  them  who  knows  his  faults  is  K^ung  Keu-sin."  He 
then  repeated  the  conversation  to  the  king,  who  said, 
"  In  this  matter,  I  am  the  guilty  one." 

Y.  1.  Mencius  said  to  Ch^e  Wa,  ^^  There  seemed  to 
be  reason  in  your  declining  the  governorship  of  Ling- 
k^ew,  and  requesting  to  be  appointed  chief  criminal 
judge,  because  the  latter  office  would  afibrd  you  the  op- 
portunity of  speaking  your  views.  Now  several  months 
have  elapsed,  and  have  you  yet  found  nothing  of  which 
you  might  speak  ?  " 

2.  On  this,  Ch'e  "Wa  remonstrated  on  some  matter 
with  the  king,  and,  his  counsel  not  being  taken,  re- 
signed his  office,  and  went  away. 

3.  The  people  of  Ts'e  said,  "  In  the  course  which  he 
marked  out  for  Ch^e  Wa,  he  did  well,  but  we  do  not 
know  as  to  the  course  which  he  pursues  for  himself" 

4.  His  disciple  Kung-too  told  him  these  remarks. 

5.  Mencius  said,  "  I  have  heard  that  he  who  is  in 
charge  of  an  office,  when  he  is  prevented  from  fulfilling 
its  duties,  ought  to  take  his  departure,  and  that  he  on 
whom  is  the  responsibility  of  giving  his  opinion,  when 
he  finds  his  words  unattended  to,  ought  to  do  the  same. 
But  I  am  in  charge  of  no  office ;  on  me  devolves  no 


WORKS   OF  MENCIUS.  63 

duty  of  speaking  out  my  opinion : — may  not  I  there- 
fore act  freely  and  without  any  constraint,  either  in 
going  forward  or  in  retiring  ?  " 

VI.  1.  Mencius,  occupying  the  position  of  a  high 
dignitary  in  Ts^e,  went  on  a  mission  of  condolence  to 
T'^ang.  The  king  also  sent  Wang  Hwan,  the  governor 
of  Ka,  as  assistant  commissioner.  Wang  Hwan,  morn- 
ing and  evening,  waited  upon  Mencius,  who,  during  all 
the  way  to  T^ang  and  back,  never  spoke  to  him  about 
the  business  of  their  mission. 

2.  Kung-sun  Ch^ow  said  to  Mencius,  ^^The  position 
of  a  high  dignitary  of  Ts^e  is  not  a  small  one  ;  the 
road  from  Ts^e  to  T^ang  is  not  short.  How  was  it  that 
during  all  the  way  there  and  back,  you  never  spake  to 
Hwan  about  the  matters  of  your  mission?"  Mencius 
replied,  "  There  were  the  proper  of&cers  who  attended 
to  them.  What  occasion  had  I  to  speak  to  him  about 
them?" 

VII.  1.  Mencius  went  from  Ts^e  to  Loo  to  bury  Ms 
mother.  On  his  return  to  Ts^e,  he  stopped  at  Ying, 
where  Cheung  Yu  begged  to  put  a  question  to  him,  and 
said,  "  Formerly,  in  ignorance  of  my  incompetency,  you 
employed  me  to  superintend  the  making  of  the  coffin. 
As  you  were  then  pressed  hy  the  urgency  of  the  hitsi- 
ness,  I  did  not  venture  to  put  any  question  to  you. 
Now,  however,  I  wish  to  take  the  liberty  to  submit  the 
matter.  The  wood  of  the  coffin,  it  appeared  to  me,  was 
too  good." 

2.  Mencius  replied,  '^  Anciently,  there  was  no  rule  for 
the  size  of  either  the  inner  or  the  outer  coffin.  In  mid- 
dle antiquity,  the  inner  coffin  was  made  seven  inches 
thick,  and  the  outer  one  the  same.  This  was  done  hy 
all,  from  the  emperor  to  the  common  people,  and  not 
simply  for  the  beauty  of  the  appearance,  but  because 
they  thus  satisfied  the  natural  feelings  of  their  hearts. 

3.  "  If  prevented  hjj  statutory  regulations  from  male- 


64  CHINESE  CLASSICS. 

mg  their  coffins  in  this  way,  men  cannot  have  the  feeling 
of  pleasure.  If  they  have  not  the  money  to  make  them 
in  this  way,  they  cannot  have  the  feeling  of  pleasure. 
When  they  were  not  prevented,  and  had  the  money, 
the  ancients  all  used  this  style.  Why  should  I  alone 
not  do  so  ? 

4.  ^^And  moreover,  is  there  no  satisfaction  to  the 
natural  feelings  of  a  man,  in  preventing  the  earth  from 
getting  near  to  the  bodies  of  his  dead  ? 

5.  "  I  have  heard  that  the  superior  man  will  not  for 
all  the  world  be  niggardly  to  his  parents." 

YIII.  1.  Shin  T^ung,  on  his  own  impulse,  asked 
Mendus,  saying,  "  May  Yen  be  smitten  ?"  Mencius  re- 
plied, "  It  may.  Tsze-k^wae  had  no  right  to  give  Yen 
to  another  man,  and  Tsze-che  had  no  right  to  receive 
Yen  from  Tsze-k^wae.  Suppose  there  were  an  officer 
here,  with  whom  you.  Sir,  were  pleased,  and  that,  with- 
out informing  the  king,  you  were  privately  to  give  to 
him  your  salary  and  rank ;  and  suppose  that  this  offi- 
cer, also  without  the  king's  orders,  were  privately  to 
receive  them  from  you : — would  sicch  a  transaction  be 
allowable?  And  where  is  the  difference  between  the 
case  of  Yen  and  this  ?  " 

2.  The  people  of  Ts^e  smote  Yen.  Some  one  asked 
Mencius,  saying,  "  Is  it  really  the  case  that  you  advised 
Ts^e  to  smite  Yen?"  He  replied,  "No.  Shin  T^'ung 
asked  me  whether  Yen  might  be  smitten,  and  I  an- 
swered him,  ^It  may.'  They  accordingly  went  and 
smote  it.  If  he  had  asked  me — '  Who  may  smite  it  ? ' 
I  would  have  answered  him, '  He  who  is  the  minister 
of  Heaven  may  smite  it.'  Suppose  the  case  of  a  mur- 
derer, and  that  one  asks  me — '  May  this  man  be  put  to 
death  ? '  I  will  answer  him — '  He  may.'  If  he  ask  me 
—^ Who  may  put  him  to  death?'  I  will  answer  him, 
— '  The  chief  criminal  judge  may  put  him  to  death.' 
But  now  with  one  Yen  to  smite ,  another  Yen  : — how 
should  I  have  advised  this  ? " 


WORKS   OP  MENCIUS.  65 

IX.  1.  The  people  of  Yen  having  rebelled,  the  king 
of  Ts'e  said,  "  I  feel  very  much  ashamed  when  I  think 
of  Mencius." 

2.  Ch^in  Kea  said  to  him,  "  Let  not  your  Majesty  be 
grieved.  Whether  does  your  Majesty  consider  your- 
self or  Chow-kung  the  more  benevolent  and  wise  ? " 
The  king  replied, "  Oh  1  what  words  are  those  ?  "  "  The 
duke  of  Chow,"  said  Kea,  ^^  appointed  Kwan-shuh  to 
oversee  the  heir  of  Yin,  but  Kwan-shuh  with  the  power 
of  the  Yin  State  rebelled.  If  knowing  that  this  would 
happen  he  appointed  Kwan-shuh,  he  was  deficient  in 
benevolence.  If  he  appointed  him,  not  knowing  that 
it  would  happen,  he  was  deficient  in  knowledge.  If 
the  duke  of  Chow  was  not  completely  benevolent  and 
wise,  how  much  less  can  your  Majesty  be  expected  to 
be  so !  I  beg  to  go  and  see  Mencius,  and  relieve  your 
Majesty  from  that  feeling." 

3.  Ch'in  Kea  accordingly  saw  Mencius,  and  asked 
him,  saying,  "  What  kind  of  a  man  was  the  duke  of 
Chow  ?  "  "An  ancient  sage,"  was  the  reply.  '^  Is  it  the 
fact,  that  he  appointed  Kwan-shuh  to  oversee  the  heir 
of  Yin,  and  that  Kwan-shuh  with  the  State  of  Yin  re- 
belled ?  "  "  It  is."  "  Did  the  duke  of  Chow  know  that 
he  would  rebel,  and  purposely  appoint  him  to  that  of- 
fice?" Mencius  said,  "He  did  not  know."  "Then, 
though  a  sage,  he  still  fell  into  error  ?  "  "  The  duke  of 
Chow,"  answered  Mencius,  "  was  the  younger  brother. 
Kwan-shuh  was  his  elder  brother.  Was  not  the  error 
of  Chow-kung  in  accordance  with  what  is  right? 

4.  "  Moreover,  when  the  superior  men  of  old  had  er- 
rors, they  reformed  them.  The  superior  men  of  the 
present  time,  when  they  have  errors,  persist  in  them. 
The  errors  of  the  superior  men  of  old  were  like  eclipses 
of  the  sun  and  moon.  All  the  people  witnessed  them, 
and  when  they  had  reformed  them,  all  the  people  looked 
up  to  them  with  their  former  admiration.    But  do  the 


6Q  CHINESE   CLASSICS. 

superior  men  of  the  present  day  only  persist  in  their 
errors?  They  go  on  to  raise  apologizing  discussions 
about  them  likewise." 

X.  1.  Mencius  gave  up  his  office,  and  made  ar- 
rangements for  returning  to  his  native  State. 

2.  The  king  came  to  visit  him,  and  said,  "  Formerly, 
I  wished  to  see  you,  but  in  vain.  Then,  I  got  the  op- 
portunity of  being  by  your  side,  and  all  my  court  joyed 
exceedingly  along  with  me.  Now  again  you  abandon 
me,  and  are  returning  home.  I  do  not  know  if  here- 
after I  may  expect  to  have  another  opportunity  of  see- 
ing you.  Mencius  replied,  "  I  dare  not  request  permis- 
sion to  visit  you  at  any  particular  time,  but,  indeed,  it 
is  what  I  desire." 

3.  Another  day,  the  king  said  to  the  officer  She, 
^^I  wish  to  give  Mencius  a  house,  somewhere  in  the 
middle  of  the  kingdom,  and  to  support  his  disciples  with 
an  allowance  of  10,000  chung,ihsit  all  the  officers  and 
the  people  may  have  such  an  example  to  reverence  and 
imitate.     Had  you  not  better  tell  him  this  for  me  ?  " 

4.  She  took  advantage  to  convey  this  message  by 
means  of  the  disciple  Ch'in,  who  reported  his  words  to 
Mencius. 

5.  Mencius  said,  "  Yes ;  but  how  should  the  officer 
She  know  that  the  thing  may  not  be  ?  Suppose  that 
I  wanted  to  be  rich,  having  formerly  decHned  100,000 
chung,  would  my  now  accepting  10,000  be  the  conduct 
of  one  desiring  riches  ? 

6.  "  Ke-sun  said,  ^  A  strange  man  was  Tsze-shuh  E. 
He  pushed  himself  into  the  service  of  the  government. 
His  prince  declining  to  employ  him,  he  had  to  retire 
indeed,  but  he  again  schemed  that  his  son  or  younger 
brother  should  be  made  a  high  officer.  Who  indeed  is 
there  of  men  but  wishes  for  riches  and  honour  ?  But 
he  only,  among  the  seekers  of  these,  tried  to  monopo- 
lize the  conspicuous  mound. 


WORKS  OF  MENCITJS.  67 

7.  '^  Of  old  time,  the  market-dealers  exchanged  the 
articles  which  they  had  for  others  which  they  had  not, 
and  simply  had  certain  officers  to  keep  order  among 
them.  It  happened  that  there  was  a  mean  fellow,  who 
made  it  a  point  to  look  out  for  a  conspicuous  mound, 
and, get  up  upon  it.  Thence  he  looked  right  and  left, 
to  catch  in  his  net  the  whole  gain  of  the  market.  The 
people  all  thought  his  conduct  mean,  and  therefore  they 
proceeded  to  lay  a  tax  upon  his  wares.  The  taxing  of 
traders  took  its  rise  from  this  mean  fellow." 

XI.  1.  Mencius,  having  taken  his  leave  of  Ts^e,  was 
passing  the  night  in  Chow. 

2.  A  person  who  wished  to  detain  him  on  behalf  of 
the  king,  came  and  sat  down,  and  began  to  speak  to 
him.     Mencius  gave  him  no  answer,  but  leant  upon  his  * 
stool  and  slept. 

3.  The  stranger  was  displeased,  and  said,  "  I  passed 
the  night  in  careful  vigil,  before  I  would  venture  to 
speak  to  you,  and  you.  Master,  sleep  and  do  not  listen 
to  me.  Allow  me  to  request  that  I  may  not  again  pre- 
sume to  see  you."  Mencius  replied,  "  Sit  down,  and  I 
will  explain  the  case  clearly  to  you.  Formerly,  if  the 
duke  Muh  had  not  kept  a  person  by  the  side  of  Tsze- 
sze,  he  could  not  have  induced  Tsze-sze  to  remain  with 
him.  If  See  Lew  and  Shin  Ts^eang  had  not  had  a  re- 
membrancer by  the  side  of  the  duke  Muh,  he  would 
not  have  been  able  to  mal^e  them  feel  at  home  and  re- 
main with  him. 

4.  "  You  anxiously  form  plans  with  reference  to  me, 
but  you  do  not  treat  me  as  Tsze-sze  was  treated.  Is  it 
you,  Sir,  who  cut  me  ?     Or  is  it  I,  who  cut  you  ?  " 

XII.  1.  When  Mencius  had  left  Ts^e,  Yin  Sze  spake 
about  him  to  others,  saying,  "  If  he  did  not  know  that 
the  king  could  not  be  made  a  T'ang  or  a  Woo,  that 
showed  his  want  of  intelligence.  If  he  knew  that  he 
could  not  be  made  such,  and  came  notwithstanding,  that 


68  CHINESE   CLASSICS. 

shows  he  was  seeking  his  own  benefit.  He  came  a 
thousand  le  to  wait  on  the  king ;  because  he  did  not 
find  in  hini  a  ruler  to  suit  him,  he  took  his  leave,  but 
how  dilatory  and  lingering  was  his  departure,  stopping 
three  nights  before  he  quitted  Chow !  I  am  dissatisfied 
on  account  of  this." 

2.  The  disciple  Kaou  informed  Mencius  of  these  re- 
marhs. 

3.  Mencius  said,  "  How  should  Yin  Sze  know  me ! 
When  I  came  a  thousand  le  to  wait  on  the  king,  it  was 
what  I  desired  to  do.  When  I  went  away  because  I 
did  not  find  in  him  a  ruler  to  suit  me,  was  that  what  I 
desired  to  do  ?     I  felt  myself  constrained  to  do  it. 

4.  "When  I  stopped  three  nights  before  I  quitted 
Chow,  in  my  own  mind  I  still  considered  my  departure 
speedy.  I  was  hoping  that  the  king  might  change.  If 
the  king  had  chajaged,  he  would  certainly  have  recalled 
me. 

5.  "  When  I  quitted  Chow,  and  the  king  had  not  sent 
after  me,  then,  and  only  till  then,  was  my  mind  reso- 
lutely bent  on  returning  to  Tsow.  But,  notwithstand- 
ing that,  how  can  it  he  said  that  I  give  up  the  king  ? 
The  king,  after  all,  is  one  who  may  be  made  to  do  what 
is  good.  If  he  were  to  use  me,  would  it  be  for  the  hap- 
piness of  the  people  of  Ts^e  only  ?  It  would  be  for  the 
happiness  of  the  people  of  the  whole  empire.  I  am 
hoping  that  the  king  will  change.  I  am  daily  hoping 
for  this. 

6.  "Am  I  like  one  of  your  little-minded  people? 
They  will  remonstrate  with  their  prince,  and  on  their  re- 
monstrance not  being  accepted,  they  get  angry,  and, 
with  their  passion  displayed  in  their  countenance,  they 
take  their  leave,  and  travel  with  all  their  strength  for 
a  whole  day,  before  they  will  stop  for  the  night." 

7.  When  Yin  Sze  heard  this  explanation,  he  said,  "  I 
am  indeed  a  small  man." 


WORKS   OF  MENCIUS.  69 

XIII.  1.  When  Mencius  left  Ts'e,  Cheung  Yu  ques- 
tioned him  upon  the  way,  saying,  "Master,  you  look 
like  one  who  carries  an  air  of  dissatisfaction  in  his  coun- 
tenance. But  formerly  I  heard  you  say — ^The  supe- 
rior man  does  not  murmur  against  Heaven,  nor  grudge^ 
against  men.' " 

2.  Mencius  said,  "  That  was  one  time,  and  this  is  an- 
other. 

3.  "  It  is  a  rule  that  a  true  Imperial  sovereign  should 
arise  in  the  course  of  five  hundred  years,  and  that  during 
that  time  there  should  be  men  illustrious  in  their  gen- 
eration. 

4.  "From  the  commencement  of  the  Chow  dynasty  till 
now,  more  than  700  years  have  elapsed.  Judging  nu- 
merically, the  date  is  past.  Examining  the  character  of 
the  present  time,  we  might  expect  the  rise  of  such  indi- 
viduals in  it. 

5.  "  But  Heaven  does  not  yet  wish  that  the  empire 
should  enjoy  tranquillity  and  good  order.  If  it  wished 
this,  who  is  there  besides  me  to  bring  it  about  ?  How 
should  I  be  otherwise  than  dissatisfied  ?  " 

XIY.  1.  When  Mencius  left  Ts^e,  he  dwelt  in  Hew. 
There  Kung-sun  Ch^ow  asked  him,  saying,  "  Was  it  the 
way  of  the  ancients  to  hold  office  without  receiving 
salary?" 

2.  Mencius  replied,  "  No ;  when  I  first  saw  the  king 
in  Ts'ung,  it  was  my  intention,  on  retiring  from  the  in- 
terview, to  go  away.  Because  I  did  not  wish  to  change 
this  intention,  I  declined  to  receive  any  salary. 

3.  "  Immediately  after,  came  orders  for  the  collection 
of  troops,  when  it  would  have  been  improper  for  me  to 
beg  permission  to  leave.  But  to  remain  so  long  in 
Ts^e  was  not  my  purpose." 

8 


70  CHINESE  CLASSICS. 


BOOK  m. 

T^ANG  WAN  RUNG.    PAET  I. 

Chapter  I.  1.  When  the  duke  AVan  of  T^ang  was 
Crown-prince,  having  to  go  to  Ts^oo,  he  went  by  way 
of  Sung,  and  visited  Mencius. 

2.  Mencius  discoursed  to  him  how  the  nature  of  man 
is  good,  and,  when  speaking,  always  made  laudatory 
reference  to  Yaou  and  Shun. 

3.  When  the  Crown-prince  was  returning  from  Ts^oo, 
he  again  visited  Mencius.  Mencius  said  to  him,  "Prince, 
do  you  doubt  my  words  ?  The  path  is  one,  and  only 
one. 

4.  "  Shing  Kan  said  to  the  duke  king  of  Ts^e, '  They 
were  men.  I  am  a  man.  Why  should  I  stand  in  awe 
of  them  ? '  Yen  Yuen  said,  '  What  kind  of  man  was 
Shun?  What  kind  of  man  am  I?  He  who  exerts  him- 
self will  also  become  such  as  he  was.'  Kung-ming  E 
said, '  King  Wan  is  my  teacher.  How  should  the  duke 
of  Chow  deceive  me  hy  those  words  f ' 

5.  "Now,  T^ang,  taking  its  length  with  its  breadth, 
will  amount,  I  suppose,  to  fifty  le.  It  is  small,  hut  still 
sufficient  to  make  a  good  kingdom.  It  is  said  in  the 
Book  of  History,  '  If  medicine  do  not  raise  a  commo- 
tion in  the  patient,  his  disease  will  not  be  cured  by  it.' " 

II.  1.  When  the  duke  Ting  of  T^ang  died,  the 
Crown-prince  said  to  Yen  Yew,  "Formerly,  Mencius 
spoke  with  me  in  Sung,  and  in  my  mind  I  have  never 
forgotten  his  words.  Now,  alas!  this  great  duty  to 
my  father  devolves  upon  me ;  I  wish  to  send  you  to  ask 
the  advice  of  Mencius,  and  then  to  proceed  to  its  vor 
rious  services." 


i 


WORKS   OF  IVIENCIUS.  71 

2.  Yen  Yew  accordingly  proceeded  to  Tsow,  and  con- 
sulted Mencius.  Mencius  said,  "  Is  this  not  good?  In 
discharging  the  funeral  duties  to  parents,  men  indeed 
feel  constrained  to  do  their  utmost.  The  philosopher 
Tsang  said,  ^When  parents  are  alive,  they  should  be 
served  according  to  propriety;  when  they  are  dead, 
they  should  be  buried  according  to  propriety ;  and  they 
should  be  sacrificed  to  according  to  propriety: — this 
may  be  called  filial  piety.'  The  ceremonies  to  be  ob- 
served by  the  princes  I  have  not  learned,  but  I  have 
heard  these  points : — that  the  three  years'  mourning, 
the  garment  of  coarse  cloth  with  its  lower  edge  even, 
and  the  eating  of  congee,  were  .equally  prescribed  by 
three  dynasties,  and  binding  on  all,  from  the  emperor 
to  the  mass  of  the  people." 

3.  Yen  Yew  reported  the  execution  of  his  commis- 
sion, and  the  prince  determined  that  the  three  years' 
mourning  should  be  observed.  His  aged  relatives,  and 
the  body  of  the  ofl&cers,  did  not  wish  that  it  should  be 
so,  and  said,  "  The  former  princes  of  Loo,  that  kingdom 
which  we  honour,  have,  none  of  them,  observed  this 
practice,  neither  have  any  of  our  own  former  princes  ob- 
served it.  For  you  to  act  contrary  to  their  example  is 
not  proper.  Moreover,  the  History  says, — '  In  the  ob- 
servances of  mourning  and  sacrifice,  ancestors  are  to  be 
followed,'  meaning  that  they  received  those  things  from 
di  proper  source  to  hand  them  down!' 

4.  The  prince  said  again  to  Yen  Yew,  "  Hitherto,  I 
have  not  given  myself  to  the  pursuit  of  learning,  but 
have  found  my  pleasure  in  horsemanship  and  sword- 
exercise,  and  now  I  don't  come  up  to  the  wishes  of  my 
aged  relatives  and  the  officers.  I  am  afraid  I  may  not 
be  able  to  discharge  my  duty  in  the  great  business  that 
I  have  entered  on ;  do  you  again  consult  Mencius  for 
me."  On  this,  Yen  Yew  went  again  to  Tsow,  and  con- 
sulted Mencius.     Mencius  said,  "  It  is  so,  but  he  may 


72  CHINESE   CLASSICS. 

liot  seek  a  remedy  in  others,  hut  only  in  himself.  Con- 
fucius said, '  When  a  prince  dies,  his  successor  entrusts 
the  administration  to  the  prime  minister.  He  sips  the 
congee.  His  face  is  of  a  deep  black.  He  approaches  the 
place  of  mourning,  and  weeps.  Of  all  the  officers  and 
inferior  ministers  there  is  not  one  who  will  presume  not 
to  join  in  the  lamentation,  he  setting  them  this  exam- 
ple. What  the  superior  man  loves,  his  inferiors  will  be 
found  to  love  exceedingly.  The  relation  between  su- 
periors and  inferiors  is  like  that  between  the  wind  and 
grass.  The  grass  must  bend,  when  the  wind  blows 
upon  it.'     The  business  depends  on  the  prince." 

5.  Yen  Yew  returned  with  this  answer  to  his  com- 
mission, and  the  prince  said, "  It  is  so.  The  matter  does 
indeed  depend  on  me."  So  for  five  months  he  dwelt  in 
the  shed,  without  issuing  an  order  or  a  caution.  All 
the  officers  and  his  relatives  said,  "  He  may  be  said*"%) 
understand  the  ceremonies^  When  the  time  of  inter- 
ment arrived,  from  all  quarters  of  the  state,  they  came 
to  witness  it.  Those  who  had  come  from  other  states 
to  condole  with  him,  were  greatly  pleased  with  the  deep 
dejection  of  his  countenance,  and  the  mournfulness  of 
his  wailing  and  weeping. 

HI.  1.  The  duke  Wan  of  T^ang  asked  Mencius 
about  the  proper  way  of  governing  a  kingdom. 

2.  Mencius  said,  "The  business  of  the  people  may 
not  be  remissly  attended  to.  It  is  said  in  the  Book  of 
Poetry, 

'In  the  day-light  gjo  and  gather  the  grass, 
And  at  night  twist  your  ropes  ; 
Then  get  up  quickly  on  the  roofs  ; — 
Soon  must  we  begin  sowing  again  the  grain.' 

3.  "  The  way  of  the  people  is  this. — If  they  have  a 
certain  livelihood,  they  will  have  a  fixed  heart.  If  they 
have  not  a  certain  livelihood,  they  have  not  a  fixed 
heart.     And  if  they  have  not  a  fixed  heart,  there  is 


WORKS    OF    MENCIUS.  76 

nothing  which  they  will  not  do  in  the  way  of  self-aban- 
donment, of  moral  deflection,  of  depravity,  and  of  wild 
license.  When  they  have  thus  been  involved  in  crime, 
to  follow  them  up  and  punish  them : — this  is  to  entrap 
the  people.  How  can  such  a  thing  as  entrapping  the 
people  be  done  under  the  rule  of  a  benevolent  man? 

4.  "  Therefore,  a  ruler  who  is  endowed  with  talents 
and  virtue  will  be  gravely  complaisant  and  economical, 
showing  a  respectful  politeness  to  his  ministers,  and 
taking  from  the  people  only  in  accordance  with  regu- 
lated limits. 

5.  "  Yang  Hoo  said,  ^  He  who  seeks  to  be  rich  will 
not  be  benevolent.  He  who  wishes  to  be  benevolent 
will  not  be  rich.' 

6.  "  The  sovereign  of  the  Hea  dynasty  enacted  the 
fifty  mow  allotment,  and  the  payment  of  a  tax.  The 
founder  of  the  Yin  enacted  the  seventy  mow  allotment, 
and  the  system  of  mutual  aid.  The  founder  of  the 
Chow  enacted  the  hundred  mow  allotment,  and  the 
share  system.  In  reality,  what  was  paid  in  all  these 
was  a  tithe.  The  share  system  means  mutual  division. 
The  aid  system  means  mutual  dependence. 

7.  "  Lung  said, '  For  regulating  the  lands,  there  is  no 
better  system  than  that  of  mutual  aid,  and  none  which 
is  not  better  than  that  of  taxing.  By  the  tax  system, 
the  regular  amount  was  fixed  by  taking  the  average  of 
several  years.  In  good  years,  when  the  grain  lies  about 
in  abundance,  much  might  be  taken  without  its  being 
oppressive,  and  the  actual  exaction  would  be  small. 
But  in  bad  years,  the  produce  being  not  sufficient  to 
repay  the  manuring  of  the  fields,  this  system  still  re- 
quires the  taking  of  the  full  amount.  When  the  pa- 
rent of  the  people  causes  the  people  to  wear  looks  of 
distress,  and,  after  the  whole  year's  toil,  yet  not  to  be 
able  to  nourish  their  parents,  so  that  they  proceed  to 
borrowing  to  increase  their  means,  till  the  old  people 


74  CHINESE   CLASSICS. 

and  children  are  found  lying  in  the  ditches  and  water- 
channels  : — ^where,  in  such  a  case,  is  his  parental  relation 
to  the  people  ? ' 

8.  "  As  to  the  system  of  hereditary  salaries,  that  is 
already  observed  in  T^ang.' 

9.  "It  is  said  in  the  Book  of  Poetry, 

'  May  the  rain  come  down  on  our  public  field, 
And  then  upon  our  private  fields  1 ' 
It  is  only  in  the  system  of  mutual  aid  that  there  is  a 
public  field,  and  from  this  passage  we  perceive  that  even 
in  the  Chow  dynasty  this  system  has  been  recognized. 

10.  "  Establish  ts^eang,  sen,  heo,  and  heaou, — ^all  those 
educational  institutions, — for  the  instruction  of  the  peo- 
ple. The  name  ts'eang  indicates  nourishing  as  its  ob- 
ject; heaou  indicates  teaching ;  and  seu  indicates  ar- 
chery ;  By  the  Hea  dynasty,  the  name  heaou  was  used; 
by  the  Yin,  that  of  seu ;  and  by  the  Chow,  that  of 
ts^eang.  As  to  the  heo,  they  belonged  to  the  three  dy- 
nasties, and  hy  that  name.  The  object  of  them  all  is  to 
illustrate  the  human  relations.  When  those  are  thus 
illustrated  by  superiors,  kindly  feeling  will  prevail 
among  the  inferior  people  below. 

11.  "  Should  a  real  sovereign  arise,  he  will  certainly 
come  and  take  an  example  from  you  ;  and  thus  you 
will  be  the  teacher  of  the  true  sovereign. 

12.  "  It  is  said  in  the  Book  of  Poetry, 

'  Although  Chow  was  an  old  country, 
It  received  a  new  destiny.' 
That  is  said  with  reference  to  king  Wan.     Do  you  prac- 
tise those  things  with  vigour,  and  you  also  will  by  them 
make  new  your  kingdom." 

13.  The  duJce  afterwards  sent  Peih  Chen  to  consult 
Mencius  about  the  nine-squares  system  of  dividing  the 
land.  Mencius  said  to  him, "  Since  your  prince,  wishing 
to  put  in  practice  a  benevolent  government,  has  made 
choice  of  you  and  put  you  into  this  employment,  you 


WORKS  OF  IVIENCIUS.  75 

must  exert  yourself  to  the  utmost.  Now,  the  first 
thing  towards  a  benevolent  government  must  be  to  lay 
down  the  boundaries.  If  the  boundaries  be  not  defined 
correctly,  the  division  of  the  land  into  squares  will  not 
be  equal,  and  the  produce  availahle  for  salaries  will  not 
be  evenly  distributed.  On  this  account,  oppressive  ru- 
lers and  impure  ministers  are  sure  to  neglect  this  de- 
fining of  the  boundaries.  When  the  boundaries  have 
been  defined  correctly,  the  division  of  the  fields  and 
the  regulation  of  allowances  may  be  determined  by 
you,  sitting  at  your  ease. 

14.  "Although  the  territory  of  T^ang  is  narrow  and 
small,  yet  there  must  be  in  it  men  of  a  superior  grade, 
and  there  must  be  in  it  country-men.  If  there  were 
not  men  of  a  superior  grade,  there  would  be  none  to 
rule  the  country-men.  If  there  were  not  country-men, 
there  would  be  none  to  support  the  men  of  superior 
grade. 

15.  "I  would  ask  you,  in  the  remoter  districts,  ob- 
serving the  nine-squares  division,  to  reserve  one  division 
to  be  cultivated  on  the  system  of  mutual  aid,  and  in 
the  more  central  parts  of  the  kingdom,  to  make  the 
people  pay  for  themselves  a  tenth  part  of  their  produce. 

16.  "  From  the  highest  officers  down  to  the  lowest, 
each  one  must  have  his  holy  field,  consisting  of  fifty 
mow. 

17.  "Let  the  supernumerary  males  have  their  twenty- 
five  mow. 

18.  "On  occasions  of  death,  or  removal  from  one 
dwelling  to  another,  there  will  be  no  'quitting  the  dis- 
trict. In  the  fields  of  a  district,  those  who  belong  to 
the  same  nine  squares  render  all  friendly  offices  to  one 
another  in  their  going  out  and  coming  in,  aid  one  an- 
other in  keeping  watch  and  ward,  and  sustain  one  an- 
other in  sickness.  Thus  the  people  are  brought  to  live 
in  afiection  and  harmony. 


76  CHINESE   CLASSICS. 

19.  "A  square  le  covers  nine  squares  of  land,  which 
nine  squares  contain  nine  hundred  mow.  The  central 
square  is  the  pubhc  field,  and  eight  families,  each  hav- 
ing its  private  hundred  mow,  cultivate  in  common  the 
public  field.  And  not  till  the  public  work  is  finished, 
may  they  presume  to  attend  to  their  private  affairs. 
This  is  the  way  by  which  the  country-men  are  distin- 
guished from  those  of  a  superior  grade. 

20.  "Those  are  the  great  outlines  of  the  system. 
Happily  to  modify  and  adapt  it  depends  on  the  prince 
and  you." 

ly.  1.  There  came  from  Ts^oo  to  T^ang  one  Heu 
Hing,  who  gave  out  that  he  acted  according  to  the 
words  of  Shin-nung.  Coming  right  to  his  gate,  he  ad- 
dressed the  duke  Wan,  saying,  "  A  man  of  a  distant 
region,  I  have  heard  that  you.  Prince,  are  practising  a 
benevolent  government,  and  I  wish  to  receive  a  site 
for  a  house,  and  to  become  one  of  your  people."  The 
duke  Wan  gave  him  a  dwelling-place.  His  disciples, 
amounting  to  several  tens,  all  wore  clothes  of  haircloth, 
and  made  sandals  of  hemp  and  wove  mats  for  a  living. 

2.  At  the  same  time,  CMn  Seang,  a  disciple  of  Ch'in 
Leang,  and  his  younger  brother.  Sin,  with  their  plough- 
handles  and  shares  on  their  backs,  came  from  Sung  to 
T^ang,  saying,  "  We  have  heard  that  you.  Prince,  are 
putting  into  practice  the  government  of  the  ancient 
sages,  showing  that  you  are  likewise  a  sage.  We  wish 
to  become  the  subjects  of  a  sage." 

3.  When  Ch^in  Seang  saw  Heu  Hing,  he  was  greatly 
pleased  with  him,  and,  abandoning  entirely  whatever 
he  had  learned,  became  his  disciple.  Having  an  inter- 
view with  Mencius,  he  related  to  him  with  approbation 
the  words  of  Heu  Hing  to  the  following  effect : — '  The 
prince  of  T'ang  is  indeed  a  worthy  prince.  He  has 
not  yet  heard,  however  the  real  doctrines  of  antiquity. 
Now,  wise  and  able  princes  should  cultivate  the  ground 


WORKS  OF  MENCIUS.  77 

equally  and  along  with  their  people,  and  eat  the  fruit 
of  their  labour.  They  should  prepare  their  own  meals, 
morning  and  evening,  while  at  the  same  time  they 
carry  on  their  government.  But  now,  the  prince  of 
T'ang  has  his  granaries,  treasuries,  and  arsenals,  which 
is  an  oppressing  of  the  people  to  nourish  himself. — How 
can  he  be  deemed  a  real  worthy  prince?" 

4.  Mencius  said,  "I  suppose  that  Heu  Hing  sows 
grain  and  eats  the  produce.  Is  it  not  so?"  "It  is  so," 
was  the  answer.  "  I  suppose  also  he  weaves  cloth, 
and  wears  his  own  manufacture.  Is  it  not  so  ?  "  "No. 
Heu  wears  clothes  of  haircloth."  "Does  he  wear  a 
cap?"  "  He  wears  a  cap."  "What  kind  of  cap?"  "A 
plain  cap."  "Is  it  woven  by  himself?"  "No.  He 
gets  it  in  exchange  for  grain."  "  Why  does  Heu  not 
weave  it  himself  ?  "  "  That  would  injure  his  husband- 
ry." "  Does  Heu  cook  his  food  in  boilers  and  earthen- 
ware pans,  and  does  he  plough  with  an  iron  share  ? " 
"  Yes."  "Does  he  make  those  articles  himself? "  "  No. 
He  gets  them  in  exchange  for  grain." 

6.  Mencius  then  said,  "  The  getting  those  various  ar- 
ticles in  exchange  for  grain,  is  not  oppressive  to  the 
potter  and  the  founder,  and  the  potter  and  the  founder 
in  their  turn,  in  exchanging  their  various  articles  for 
grain,  are  not  oppressive  to  the  husbandman.  How 
should  such  a  thing  be  supposed?  And  moreover,  why 
does  not  Heu  act  the  potter  and  founder,  supplying 
himself  with  the  articles  which  he  uses  solely  from  his 
own  establishment  ?  Why  does  he  go  confusedly  deal- 
ing and  exchanging  with  the  handicraftsmen  ?  Why 
does  he  not  spare  himself  so  much  trouble  ?  "  CUin 
Seang  replied, "  The  business  of  the  handicraftsman  can 
by  no  means  be  carried  on  along  with  the  business  of 
husbandry." 

6.  Mencius  resumed,  "  Then,  is  it  the  government  of 
the  empire  which  alone  can  be  carried  on  along  with 
9 


78  CHINESE   CLASSICS. 

the  practice  of  husbandry?  Great  men  have  their 
proper  business,  and  little  men  have  their  proper  busi- 
ness. Moreover,  in  the  case  of  any  single  individual, 
whatever  articles  he  can  require  are  ready  to  his  hand, 
being  produced  by  the  various  handicraftsmen  : — if  he 
must  first  make  them  for  his  own  use,  this  way  of  do- 
ing would  keep  the  whole  empire  running  about  upon 
the  roads.  Hence,  there  is  the  saying,  ^Some  labom* 
with  their  minds,  and  some  labour  with  their  strength. 
Those  who  labour  with  their  minds  govern  others ; 
those  who  labour  with  their  strength  are  governed  by 
others.  Those  who  are  governed  by  others  support 
them ;  those  who  govern  others  are  supported  by  them.' 
This  is  a  principle  universally  recognized. 

7.  "  In  the  time  of  Yaou,  when  the  world  had  not 
yet  been  perfectly  reduced  to  order,  the  vast  waters, 
flowing  out  of  their  channels,  made  a  universal  inunda- 
tion. Vegetation  was  luxuriant,  and  birds  and  beasts 
swarmed.  The  various  kinds  of  grain  could  not  be 
grown.  The  birds  and  beasts  pressed  upon  men.  The 
paths  marked  by  the  feet  of  beasts  and  prints  of  birds, 
crossed  one  another  throughout  the  Middle  kingdom. 
To  Yaou  alone  this  caused  anxious  sorrow.  He  raised 
Shun  to  office,  and  measures  to  regulate  the  disorder 
were  set  forth.  Shun  committed  to  Yih  the  direction 
of  the  fire  to  be  employed,  and  Yih  set  fire  to,  and  con- 
sumed, the  forests  and  vegetation  on  the  mountains  and 
in  the  marshes^  so  that  the  birds  and  beasts  fled  away 
to  hide  themselves.  Yu  separated  the  nine  streams, 
cleared  the  courses  of  the  Tse  and  T^ah,  and  led  them 
all  to  the  sea.  He  opened  a  vent  also  for  the  Joo  and 
Han,  and  regulated  the  course  of  the  Hwae  and  Sze, 
so  that  they  all  flowed  into  the  Keang.  When  this 
was  done,  it  became  possible  for  the  people  of  the  Mid- 
dle kingdom  to  cultivate  the  ground  and  get  food  for 
themselves.     During   that  time,  Yu  was  eight  years 


WORKS    OF    MENCIUS.  79 

away  from  his  home,  and  though  he  thrice  passed  the 
door  of  it,  he  did  not  enter.  Although  he  had  wished 
to  cultivate  the  ground,  could  he  have  done  so  ? 

8.  "  The  Minister  of  agriculture  taught  the  people 
to  sow  and  reap,  cultivating  the  five  kinds  of  grain^ 
When  the  five  kinds  of  grain  were  brought  to  matur- 
ity, the  people  all  enjoyed  a  comfortable  subsistence. 
Now  men  possess  a  moral  nature ;  but  if  they  are  well 
fed,  warmly  clad,  and  comfortably  lodged,  without  be- 
ing taught  at  the  same  time,  they  become  almost  like 
the  beasts.  This  was  a  subject  of  anxious  solicitude  to 
the  sage  Shun,  and  he  appointed  See  to  be  the  Minis- 
ter of  instruction,  to  teach  the  relations  of  humanity  : 
— how,  between  father  and  son,  there  should  be  affec- 
tion ;  between  sovereign  and  minister,  righteousness : 
between  husband  and  wife,  attention  to  their  separate 
functions ;  between  old  and  young,  a  proper  order ; 
and  between  friends,  fidelity.  The  highly  meritorious 
emperor  said  to  him, '  Encourage  them ;  lead  them  on ; 
rectify  them ;  straighten  them ;  help  them  ;  give  them 
wings : — thus  causing  them  to  become  possessors  of 
themselves.  Then  follow  this  up  by  stimulating  them, 
and  conferring  benefits  on  them.'  When  the  sages 
were  exercising  their  solicitude  for  the  people  in  this 
way,  had  they  leisure  to  cultivate  the  ground  ? 

9.  "  What  Yaou  felt  giving  him  anxiety,  was  the  not 
getting  Shun.  What  Shun  felt  giving  him  anxiety 
was  the  not  getting  Yu  and  Kaou-yaou.  But  he  whose 
anxiety  is  about  his  hundred  mow  not  being  properly 
cultivated,  is  a  mere  husbandman. 

10.  "  The  imparting  by  a  man  to  others  of  his  wealth, 
is  called  ^a  kindness.'  The  teaching  others  what  is 
good,  is  called  '  the  exercise  of  fidelity.'  The  finding  a 
man  who  shall  benefit  the  empire,  is  called  ^benevolence.' 
Hence  to  give  the  empire  to  another  man  would  be 
easy  ;  to  find  a  man  who  shall  benefit  the  empire  is 
difficult. 


80  CHINESE   CLASSICS. 

11.  "  Confucius  said,  '  Great  indeed  was  Yaou  as  a 
sovereign.  It  is  only  heaven  that  is  great,  and  only 
Yaou  corresponded  to  it.  How  vast  was  his  virtue. 
The  people  could  find  no  name  for  it.  Princely  indeed 
was  8hun !  How  majestic  was  he,  having  possession 
of  the  empire,  and  yet  seeming  as  if  it  were  nothing 
to  him !  *  In  their  governing  the  empire,  were  there 
no  subjects  on  which  Yaou  and  Shun  employed  their 
minds  ?  There  were  subjects,  only  they  did  not  em- 
ploy their  minds  on  the  cultivation  of  the 'ground. 

12.  "  I  have  heard,  of  men  using  the  doctrines  of  our 
great  land  to  change  barbarians,  but  I  have  never  yet 
heard  of  any  being  changed  by  barbarians.  CMn 
Leang  was  a  native  of  Ts'oo.  Pleased  with  the  doc- 
trines of  Chow-kung  and  Chung-ne,  he  came  north- 
wards to  the  Middle  kingdon  and  studied  them.  Among 
the  scholars  of  the  northern  regions,  there  were  per- 
haps none  who  excelled  him.  He  was  what  you  call  a 
scholar  of  high  and  distinguished  qualities.  You  and 
your  brother  followed  him  some  tens  of  years,  and  when 
your  master  died,  you  have  forthwith  turned  away 
from  him. 

13.  "Formerly,  when  Confucius  died,  after  three 
years  had  elapsed,  his  disciples  collected  their  baggage, 
and  prepared  to  return  to  their  several  homes.  But 
on  entering  to  take  their  leave  of  Tsze-kung,  as  thev 
looked  towards  one  another,  they  wailed,  till  they  all 
lost  their  voices.  After  this  they  returned  to  their 
homes,  but  Tsze-kung  went  back,  and  built  a  house  for 
himself  on  the  altar-ground,  where  he  Hved  alone  other 
three  years,  before  he  returned  home.  On  another  oc- 
casion, Tsze-hea,  Tsze-chang,  and  Tsze-yew,  thinking 
that  Yew  Jo  resembled  the  sage,  wished  to  render  to 
him  the  same  observances  which  they  had  rendered  to 
Confucius.  They  tried  to  force  the  disciple  Tsang  to 
join  with  them,  but  he  said,  '  This  may  not  be  done. 


WORKS  OF  MENCIUS.  81 

What  has  been  washed  in  the  waters  of  the  Keang  and 
Han,  and  bleached  in  the  autumn  sun  : — how  ghsten- 
ing  is  it !     Nothing  can  be  added  to  it/ 

14.  "  Now  here  is  this  shrike-tongued  barbarian  of 
the  south,  whose  doctrines  are  not  those  of  the  ancient 
kings.  You  turn  away  from  your  master  and  become 
his  disciple.  Your  conduct  is  diJBferent  indeed  from 
that  of  the  philosopher  Tsang. 

15.  "I  have  heard  of  birds  leaving  dark  valleys  to 
remove  to  lofty  trees,  but  I  have  not  heard  of  their 
descending  from  lofty  trees  to  enter  into  dark  valleys. 

16.  "In  the  Praise-songs  of  Loo  it  is  said, 

'  He  smote  the  barbarians  of  the  west  and  north, 
He  punished  King  and  Sen.' 
Thus  Chow-kung  would  be  sure  to  smite  them,  and 
you  become  their  disciple  again ;  it  appears  that  your 
change  is  not  good." 

17.  ChHn  Seang  said,  "  If  Heu's  doctrines  were  fol- 
lowed, then  there  would  not  be  two  prices  in  the  mar- 
ket, nor  any  deceit  in  the  kingdom.  If  a  boy  of  five 
cubits  were  sent  to  the  market,  no  one  would  impose 
on  him ;  linen  and  silk  of  the  same  length  would  be 
of  the  same  price.  So  it  would  be  with  bundles  of 
hemp  and  silk,  being  of  the  same  weight ;  with  the 
different  hanks  of  grain,  being  the  same  in  quantity ; 
and  with  shoes  which  were  of  the  same  size." 

18.  Mencius  replied,  "  It  is  the  nature  of  things  to 
be  of  unequal  quality.  Some  are  twice,  some  five 
times,  some  ten  times,  some  a  hundred  times,  some  a 
thousand  times,  some  ten  thousand  times  as  valuable  as 
others.  If  you  reduce  them  all  to  the  same  standard, 
that  must  throw  the  empire  into  confusion.  If  large 
shoes  and  small  shoes  were  of  the  same  price,  who 
would  make  them  ?  For  people  to  follow  the  doctrines 
of  Heu,  would  be  for  them  to  lead  one  another  on  to 
practise  deceit.  How  can  they  avail  for  the  govern- 
ment of  a  State  ?  " 


82  CHINESE  CLASSICS. 

V.  1.  The  Mihist,  E  Che,  sought,  through  Seu  Peih, 
to  see  Mencius.  Mencius  said,  "  I  indeed  wish  to  see 
him,  but  at  present  I  am  still  unwell.  When  I  am  bet- 
ter, I  will  myself  go  and  see  him.  E  need  not  come 
here  again'' 

2.  Next  day,  E  Che  again  sought  to  see  Mencius. 
Mencius  said,,"  To  day  I  am  able  to  see  him.  But  if  I 
do  not  correct  his  errors,  the  true  principles  will  not  be 
fully  evident.  Let  me  first  correct  him.  I  have  heard 
that  E  is  a  Mihist.  Now  Mih  considers  that  in  the  reg- 
ulation of  funeral  matters  a  spare  simplicity  should  be 
the  rule.  E  thinks  with  Mih's  doctrines  to  change  the 
customs  of  the  empire ; — how  does  he  regard  them  as 
if  they  were  wrong,  and  not  honour  them  ?  Notwith- 
standing his  views,  E  buried  his  parents  in  a  sumptuous 
manner,  and  so  he  served  them  in  the  way  which  his 
doctrines  discountenance." 

3.  The  disciple  Seu  informed  E  of  these  remarks.  E 
said,  "  JSven  according  to  the  principles  of  the  learned, 
we  find  that  the  ancients  acted  towards  the  people, '  as 
if  they  were  watching  over  an  infant.'  What  does  this 
expression  mean  ?  To  me  it  sounds  that  we  are  to 
love  all  without  difierence  of  degree ;  but  the  mani- 
festation of  love  must  begin  with  our  parents."  Seu 
reported  this  reply  to  Mencius,  who  said,  "  Now,  does 
E  really  think  that  a  man's  affection  for  the  child  of 
his  brother  is  merely  like  his  affection  for  the  infant  of 
a  neighbour  ?  What  is  to  be  laid  hold  of  in  that  ex- 
pression is  simply  this: — that  if  an  infant  crawling 
about  is  about  to  fall  into  a  well,  it  is  no  crime  in  the 
infant.  Moreover,  Heaven  gives  birth  to  creatures  in 
such  a  way  that  they  have  one  root,  and  E  makes  them 
to  have  two  roots.     This  is  the  cause  of  his  error, 

4  "  And,  in  the  most  ancient  times,  there  were  some 
who  did  not  inter  their  parents.  When  their  parents 
died,  they  took  them  up  and  threw  them  into  some 


WORKS   OF  MENCIUS.  83 

water-channel.  Afterwards,  when  passing  by  them, 
they  saw  foxes  and  wild-cats  devouring  them,  and  flies 
and  gnats  biting  at  them.  The  perspiration  started 
out  upon  their  foreheads,  and  they  looked  away,  una- 
ble to  bear  the  sight.  It  was  not  on  account  of  other, 
people  that  this  perspiration  flowed.  The  emotions  of 
their  hearts  afiected  their  faces  and  eyes,  and  instantly 
they  went  home,  and  came  back  with  baskets  and 
spades  and  covered  the  bodies.  If  the  covering  them 
thus  was  indeed  right,  you  may  see  that  the  filial  son 
and  virtuous  man,  in  interring  in  a  handsome  manner 
their  parents,  act  according  to  a  proper  rule." 

5.  The  disciple  Sen  informed  E  of  what  Mencius  had 
said.  E  was  thoughtful  for  a  short  time,  and  then  said, 
*  He  has  instructed  me." 


BOOK  III. 
T^ANG  WAN  KUNG.    PART  H. 

Chapter  I.  1.  Ch^in  Tae  said  to  Mencius,  "  In  not 
going  to  wait  upon  any  of  the  princes,  you  seem  to  me 
to  be  standing  on  a  small  point.  If  now  you  were  once 
to  wait  upon  them,  the  result  might  be  so  great  that 
you  would  make  one  of  them  emperor,  or,  if  smaller, 
that  you  would  make  one  of  them  chief  of  all  the 
other  princes.  Moreover,  the  History  says,  '  By  bend- 
ing only  one  cubit,  you  make  eight  cubits  straight.'  It 
appears  to  me  like  a  thing  which  might  be  done." 

2.  Mencius  said,  "  Formerly  the  duke  King  of  Ts^e, 


84  CHINESE   CLASSICS. 

once  when  he  was  hunting,  called  his  forester  to  him  by 
a  flag.  The  forester  would  not  come,  and  the  duke  was 
going  to  kill  him.  With  rejerence  to  this  incident,  Con- 
fueius  said,  ^The  determined  ofl&cer  never  forgets  that 
his  end  may  6e  in  a  ditch  or  stream ;  the  brave  officer 
never  forgets  that  he  may  lose  his  head.'  What  was  it 
in  the  forester  that  Confucius  thus  approved  ?  He  ap- 
proved his  not  going  to  the  duke,  when  summoned  by 
the  article  which  was  not  appropriate  to  him.  If  one 
go  to  see  the  princes  without  waiting  to  be  invited,  what 
can  be  thought  of  him  ? 

3.  "Moreover,  that  sentence,  'By  bending  only  one 
cubit,  you  make  eight  cubits  straight,'  is  spoken  with 
reference  to  the  gain  that  may  he  got.  If  gain  be  the 
object,  then,  if  it  can  be  got  by  bending  eight  cubits  to 
make  one  cubit  straight,  may  we  hkewise  do  that  ? 

4.  "  Formerly,  the  officer  Chaou  Keen  made  Wang 
Leang  act  as  charioteer  for  his  favourite  He,  when,  in 
the  course  of  a  whole  day,  they  did  not  get  a  single 
bird.  The  favourite  He  reported  this  result,  saying, 
^He  is  the  poorest  charioteer  in  the  world.'  Some  one 
told  this  to  Wang  Leang,  who  said, '  I  beg  leave  to  try 
again.'  By  dint  of  pressing,  this  was  accorded  to  him, 
when  in  one  morning  they  got  ten  birds.  The  favour- 
ite, reporting  this  result,  said,  ^  He  is  the  best  charioteer 
in  the  world.'  Keen  said,  ^I  will  make  him  always 
drive  your  carriage  for  you.'  When  he  told  Wang 
Leang  so,  however,  Leang  refused,  saying,  '  1  drove  for 
him,  strictly  observing  the  proper  rules  for  driving,  and 
in  the  whole  day  he  did  not  get  one  bird.  I  drove  for 
him  so  as  deceitfully  to  intercept  the  birds,  and  in  one 
morning  he  got  ten.     It  is  said  in  the  Book  of  Poetry, 

There  is  no  failure  in  the  management  of  their 

horses ; 
The  arrows  are  discharged  surely,  like  the  blows 

of  an  axe. 


WORKS  OF    MENCIUS.  85 

I  am  not  accustomed  to  drive  for  a  mean  man.     I  beg 
leave  to  decline  the  office.' 

6.  "  Thus  this  charioteer  even  was  ashamed  to  bend 
improperly  to  the  will  of  such  an  archer.  Though,  by 
bending  to  it,  they  would  have  caught  birds  and  ani-_ 
mals  enow  to  form  a  hill,  he  would  not  do  so.  If  I 
were  to  bend  my  principles  and  follow  those  princes,  of 
what  kind  would  my  conduct  be  ?  And  you  are  wrong. 
Never  has  a  man  who  has  bent  himself  been  able  to 
make  others  straight." 

II.  1.  King  Ch'un  said  to  Mendus,  "  Are  not  Kung- 
sun  Yen  and  Chang  E  really  great  men  ?  Let  them 
once  be  angry,  and  all  the  princes  are  afraid.  Let  them 
live  quietly,  and  the  flames  of  trouble  are  extinguished 
throughout  the  empire." 

2.  Mencius  said,  "  How  can  such  men  be  great  men  ? 
Have  you  not  read  the  Ritual  Usages  f — ^  At  the  cap- 
ping of  a  young  man,  his  father  admonishes  him.  At 
the  marriage  of  a  young  woman,  her  mother  admon- 
ishes her,  accompanying  her  to  the  door  on  her  leaving, 
and  cautioning  her  with  these  words,  Tou  are  going  to 
your  home,  Tou  must  he  respectful ;  you  must  he  care- 
ful. Do  not  disohey  your  hushandJ  Thus,  to  look 
upon  compliance  as  their  correct  course  is  the  rule  for 
women. 

3.  "  To  dwell  in  the  wide  house  of  the  world,  to 
stand  in  the  correct  seat  of  the  world,  and  to  walk  in 
the  great  path  of  the  world ;  when  he  obtains  his  de- 
sire for  office,  to  practise  his  principles  for  the  good  of 
the  people ;  and  when  that  desire  is  disappointed,  to 
practise  them  alone ;  to  be  above  the  power  of  riches 
and  honours  to  make  dissipated,  of  poverty  and  mean 
condition  to  make  swerve  from  principle,  and  of  power 
and  force  to  make  bend  : — these  characteristics  consti- 
tute the  great  man." 

III.  1.  Chow  Seaou  asked  Mencius  saying,  "  Did  su- 


86  CHINESE   CLASSICS. 

perior  men  of  old  time  take  ofl&ce  ?  "  Mencius  replied, 
"  They  did.  The  Eecord  says, '  If  Confucius  was  three 
months  without  being'  employed  hy  some  sovereign,  he 
looked  anxious  and  unhappy.  When  he  passed  from 
the  boundary  of  a  State,  he  was  sure  to  carry  with  him 
his  proper  gift  of  introduction.'  Kung-ming  E  said, 
'  Among  the  ancients,  if  an  officer  was  three  months 
unemployed  by  a  sovereign,  he  was  condoled  with.' " 

2.  Seaou  said,  "  Did  not  this  condoling,  on  being  un- 
employed by  a  sovereign,  show  a  too  great  urgency  ? '' 

3.  Mencius  answered,  "  The  loss  of  his  place  to  an 
officer  is  like  the  loss  of  his  kingdom  to  a  prince.  It  is 
said  in  the  Book  of  Rites,  '  A  prince  ploughs  himself, 
and  is  assisted  hy  the  people,  to  supply  the  millet  for 
sacrifice.  His  wife  keeps  silk-worms,  and  unwinds  their 
cocoons,  to  make  the  garments  for  sacrifice'  If  the 
victims  be  not  perfect,  the  millet  not  pure,  and  the 
dress  not  complete,  he  does  not  presume  to  sacrifice. 
'  And  the  scholar  who,  out  of  office,  has  no  holy  field,  in 
the  same  way,  does  not  sacrifice.'  The  victims  for 
slaughter,  the  vessels,  and  the  garments,  not  being  all 
complete,  he  does  not  presume  to  sacrifice,  and  then 
neither  may  he  dare  to  feel  happy.'  Is  there  not  here 
sufficient  ground  also  for  condolence  ?  " 

4.  Seaou  again  asked,  "What  was  the  meaning  of 
Confucius'  always  carrying  his  proper  gift  of  introduc- 
tion with  him,  when  he  passed  over  the  boundaries  of 
the  State  where  he  had  been  F" 

5.  "  An  officer's  being  in  office,"  was  the  reply, "  is 
like  the  ploughing  of  a  husbandman.  Does  a  husband- 
man part  with  his  plough,  because  he  goes  from  one 
State  to  another  ?  " 

6.  Seaou  pursued,  "  The  kingdom  of  Tsin  is  one,  as 
well  as  others,  of  official  employments,  but  I  have  not 
heard  of  any  being  thus  earnest  about  being  in  office. 
If  there  should  be  this  urgency  about  being  in  office, 


WORKS  OF  MENCIUS.  87 

why  does  a  superior  tnan  make  any  difficulty  about  the 
taking  it  ?  "  Mencius  answered,  "  When  a  son  is  born, 
what  is  desired  for  him  is  that  he  may  have  a  wife ; 
when  a  daughter  is  born,  what  is  desired  for  her  is  that 
she  may  have  a  husband.  This  feeling  of  the  parents 
is  possessed  by  all  men.  If  the  young  people,  without 
waiting  for  the  orders  of  their  parents,  and  the  arrange- 
ments of  the  go-between,  shall  bore  holes  to  steal  a 
sight  of  each  other,  or  get  over  the  wall  to  be  with 
each  other,  then  their  parents  and  all  other  people  will 
despise  them.  The  ancients  did  indeed  always  desire 
to  be  in  office,  but  they  also  hated  being  so  by  any  im- 
proper way.  To  go  to  get  office  by  an  improper  way 
is  of  a  class  with  young  people's  boring  holes." 

lY.  1.  P^ang  Kang  asked  Mencius,  saying,  "Is  it 
not  an  extravagant  procedure  to  go  from  one  prince  to 
another  and  live  upon  them,  followed  by  several  tens 
of  carriages,  and  attended  by  several  hundred  men  ? " 
Mencius  replied,  "  If  there  be  not  a  proper  ground  for 
taking  it,  a  single  bamboo-cup  of  rice  may  not  be  re- 
ceived from  a  man.  If  there  be  such  a  proper  ground, 
then  Shun's  receiving  the  empire  from  Yaou  is  not  to 
be  considered  excessive.  Do  you  think  it  was  exces- 
sive?" 

2.  Kang  said,  "  No.  But  for  a  scholar  performing 
no  service  to  receive  his  support  notwithstanding,  is  im- 
proper." 

3.  Mencius  answered, "  If  you  do  not  have  an  inter- 
communication of  the  productions  of  labour,  and  an 
interchange  of  men's  services,  so  that  one  from  his  over- 
plus may  supply  the  deficiency  of  another,  then  hus- 
bandmen will  have  a  superfluity  of  grain,  and  women 
will  have  a  superfluity  of  cloth.  If  you  have  such  an 
interchange,  carpenters  and  carriage-wrights  may  all 
get  their  food  from  you.  Here  now  is  a  man,  who,  at 
home,  is  fihal,  and  abroad,  respectful  to  his  elders  -,  who 


88  CHINESE  CLASSICS. 

watches  over  the  principles  of  the  ancient  kings,  await- 
ing the  rise  of  future  learners : — and  yet  you  will  re- 
fuse to  support  him.  How  is  it  that  you  give  honour 
to  the  carpenter  and  carriage-wright,  and  slight  him 
who  practises  benevolence  and  righteousness  ?  " 

4.  P'ang  Kang  said,  "  The  aim  of  the  carpenter  and 
carriage-wright,  is  hy  their  trades  to  seek  for  a  living. 
Is  it  also  the  aim  of  the  superior  man  in  his  practice  of 
principles  thereby  to  seek  for  a  living  ?"  "  What  have 
you  to  do,"  returned  Mencius,  "  with  his  purpose  ?  He 
is  of  service  to  you.  He  deserves  to  be  supported,  and 
should  be  supported.  And  let  me  ash, — Do  you  remu- 
nerate a  man's  intention,  or  do  you  remunerate  his  ser- 
vice." To  this  Kang  replied,  "  I  remunerate  his  inten- 
tion." 

5.  Mencius  said,  ''  There  is  a  man  here,  who  breaks 
your  tiles,  and  draws  unsightly  figures  on  your  walls ; 
— his  purpose  may  be  thereby  to  seek  for  his  living, 
but  will  you  indeed  remunerate  him?"  "No,"  said 
Kang ;  and  Mencius  then  concluded,  "  That  being  the 
case,  it  is  not  the  purpose  which  you  remunerate,  but 
the  work  done." 

V.  1.  "Wan  Chang  asked  Mencius,  saying,  "  Sung  is 
a  small  State.  Its  ruler  is  now  setting  about  to  prac- 
tise the  true  royal  government,  and  Ts^e  and  Ts^oo  hate 
and  attack  him.     What  in  this  case  is  to  be  done  ?  " 

2.  Mencius  replied,  "  When  T^ang  dwelt  in  Po,  he  ad- 
joined to  the  state  of  Ko,  the  chief  of  which  was  living 
in  a  dissolute  state  and  neglecting  his  proper  sacrifices. 
T^ang  sent  messengers  to  inquire  why  he  did  not  sacri- 
fice. He  replied, '  I  have  no  means  of  supplying  the 
necessary  victims.'  On  this,  T^ang  caused  oxen  and 
sheep  to  be  sent  to  him,  but  he  ate  them,  and  still  con- 
tinued not  to  sacrifice.  T^ang  again  sent  messengers 
to  ask  him  the  same  question  as  before,  when  he  re- 
plied, '1  have  no  means  of  obtaining  the  necessary 


WORKS   OF   MENCIUS.  89 

millet/  On  this,  T^ang  sent  the  mass  of  the  people  of 
Po  to  go  and  till  the  ground  for  him,  while  the  old  and 
feeble  carried  their  food  to  them.  The  chief  of  Ko  led 
his  people  to  intercept  those  who  were  thus  charged 
with  wine,  cooked  rice,  millet,  and  paddy,  and  took  their 
stores  from  them,  while  they  killed  those  who  refused 
to  give  them  up.  There  was  a  boy  who  had  some  mil- 
let and  flesh  for  the  labourers,  who  was  thus  slain  and 
robbed.  What  is  said  in  the  Book  of  History,  ^The 
chief  of  Ko  behaved  as  an  enemy  to  the  provision- 
carriers,'  has  reference  to  this. 

3.  "  Because  of  his  murder  of  this  boy.  Tang  pro- 
ceeded to  punish  him.  All  within  the  four  seas  said, 
'  It  is  not  because  he  desires  the  riches  of  the  empire, 
but  to  avenge  a  common  man  and  woman.' 

4.  "  When  T^ang  began  his  work  of  executing  jus- 
tice, he  commenced  with  Ko,  and  though  he  punished 
eleven  princes,  he  had  not  an  enemy  in  the  empire. 
When  he  pursued  his  work  in  the  east,  the  rude  tribes 
in  the  west  murmured.  So  did  those  on  the  north, 
when  he  was  engaged  in  the  south.  Their  cry  was — 
'  Why  does  he  make  us  last.'  Thus,  the  people's  long- 
ing for  him  was  like  their  longing  for  rain  in  a  time  of 
great  drought.  The  frequenters  of  the  markets  stopped 
not.  Those  engaged  in  weeding  in  the  fields  made  no 
change  in  their  operations.  While  he  punished  their 
rulers,  he  consoled  the  people.  His  progress  was  like 
the  falling  of  opportune  rain,  and  the  people  were  de- 
lighted. It  is  said  in  the  Book  of  History,  '  We  have 
waited  for  our  prince.  When  our  prince  comes,  we 
may  escape  from  the  punishments  under  which  we  suf- 
fer: 

5.  "There  being  some  who  would  not  become  the 
subjects  of  Chow,  king  Woo  proceeded  to  punish  them 
on  the  east.  He  gave  tranquillity  to  their  people,  who 
welcomed  him  with  baskets  full  of  their  black  and  yel- 


90  CHINESE   CLASSICS. 

low  silks,  saying — '  From  henceforth  we  shall  serve  the 
sovereign  of  our  dynasty  of  Chow,  that  we  may  be 
made  happy  by  him/  So  they  joined  themselves,  as 
subjects,  to  the  great  city  of  Chow.  Thus,  the  men  of 
station  of  Shang  took  baskets  full  of  black  and  yellow 
silks  to  meet  the  men  of  station  of  Chow,  and  the 
lower  classes  of  the  one  met  those  of  the  other,  with 
baskets  of  rice  and  vessels  of  congee.  Woo  saved  the 
people  from  the  midst  of  fire  and  water,  seizing  only 
their  oppressors,  and  destroying  them" 

6.  "  In  the  Great  Declaration  it  is  said,  ^  My  power 
shall  be  put  forth,  and  invading  the  territories  of  Shang, 
I  will  seize  the  oppressor.  I  will  put  him  to  death  to 
punish  him : — so  shall  the  greatness  of  my  work  appear, 
more  glorious  than  that  of  T^ang.' 

7.  "  Sung  is  not,  as  you  say,  practising  true  royal 
government,  and  so  forth.  If  it  were  practising  royal 
government,  all  within  the  four  seas  would  be  lifting  up 
their  heads,  and  looking  for  its  prince,  wishing  to  have 
him  for  their  sovereign.  Great  as  Ts^e  and  Ts^oo  are, 
what  would  there  be  to  fear  from  them  ?  " 

yi.  1.  Mencius  said  to  Tae  Puh-shing,  "  I  see  that 
you  are  desiring  your  king  to  be  virtuous,  and  I  will 
plainly  tell  you  how  he  may  he  made  so.  Suppose  that 
there  is  a  great  officer  of  Ts^oo  here,  who  wishes  his  son 
to  learn  the  speech  of  Ts^e.  Will  he  in  that  case  em- 
ploy a  man  of  Ts^e  as  his  tutor,  or  a  man  of  Ts'oo  ?  " 
"He  will  employ  a  man  of  Ts^e  to  teach  him,"  said  Puh- 
shing.  Mencius  went  on,  "  If  hut  one  man  of  Ts*e  be 
teaching  him,  and  there  be  a  multitude  of  men  of  Ts^oo 
continually  shouting  out  about  him,  although  his  father 
beat  him  every  day,  wishing  him  to  learn  the  speech  of 
Ts'e,  it  will  be  impossible  for  him  to  do  so.  But  in  the 
same  way,  if  he  were  to  be  taken  and  placed  for  sev- 
eral years  in  Chwang  or  Yoh,  though  his  father  should 
beat  him,  wishing  him  to  speak  the  language  of  Ts^oo, 
it  would  be  impossible  for  him  to  do  so. 


WORKS  OF  MENCIUS.  91 

2.  "  You  supposed  that  See  Keu-chow  was  a  scholar 
of  virtue,  and  you  have  got  him  placed  in  attendance 
on  the  king.  Suppose  that  all  in  attendance  on  the 
king,  old  and  young,  high  and  low,  were  See  Keu-chows, 
whom  would  the  king  have  to  do  evil  with  ?  And  sup- 
pose that  all  in  attendance  on  the  king,  old  and  young, 
high  and  low,  are  not  See  Keu-chows,  whom  will  the 
king  have  to  do  good  with  ?  What  can  one  See  Keu- 
chow  do  alone  for  the  king  of  Sung  ?  " 

YIL  1.  Kung-sun  Chow  asked  Mencius,  saying, 
"  What  is  the  point  of  righteousness  involved  in  your 
not  going  to  see  the  princes?"  Mencius  replied, 
"  Among  the  ancients,  if  one  had  not  been  a  minister 
in  a  State,  he  did  not  go  to  see  the  sovereign, 

2.  "  Twan  Kan-muh  leaped  over  his  wall  to  avoid 
the  prince.  See  Lew  shut  his  door,  and  would  not  ad- 
mit the  prince.  These  two,  however,  carried  their  scru- 
pulosity to  excess.  When  a  prince  is  urgent,  it  is  not 
improper  to  see  him. 

3.  ''  Yang  Ho  wished  to  get  Confucius  to  go  to  see 
him,  but  disliked  doing  so  by  any  want  of  propriety. 
As  it  is  the  rule,  therefore,  that  when  a  great  officer 
sends  a  gift  to  a  scholar,  if  the  latter  be  not  at  home 
to  receive  it,  he  must  go  to  the  officer's  to  pay  his  re- 
spects, Yang  Ho  watched  when  Confucius  was  out,  and 
sent  him  a  roasted  pig.  Confucius,  in  his  turn,  watched 
when  Ho  was  out,  and  went  to  pay  his  respects  to  him. 
At  that  time,  Yang  Ho  had  taken  the  initiative ; — how 
could  Confucius  decline  going  to  see  him  ? 

4.  "The  philosopher  Tsang  said,  ^They  who  shrug 
up  their  shoulders,  and  laugh  in  a  flattering  way,  toil 
harder  than  the  summer  labourer  in  the  fields.'  Tsze- 
loo  said, '  There  are  those  who  talk  with  people  with 
whom  they  have  no  great  community  of  feeling.  If 
you  look  at  their  countenances,  they  are  full  of  blushes. 
I  do  not  desire  to  know  such  persons.'     By  considering 


92  CHINESE    CLASSICS. 

these  remarTcs,  the  spirit  which  the  superior  man  nour- 
ishes may  be  known." 

yill.  1.  Tae  Ying-che  said  to  Meneius,  "  I  am  not 
able  at  present  and  immediately  to  do  with  the  levying 
of  a  tithe  only,  and  abolishing  the  duties  charged  at 
the  passes  and  in  the  markets.  With  your  leave  I  will 
lighten,  however,  both  the  tax  and  the  duties,  until 
next  year,  and  will  then  make  an  end  of  them.  What 
do  you  think  of  such  a  course  ?  " 

2.  Mencius  said,  "  Here  is  a  man,  who  every  day  ap- 
propriates some  of  his  neighbour's  strayed  fowls.  Some 
one  says  to  him,  ^ Such  is  not  the  way  of  a  good  man;' 
and  he  replies, '  With  your  leave  I  will  diminish  my  ap- 
propriations, and  will  take  only  one  fowl  a  month,  until 
next  year,  when  I  will  make  an  end  of  the  practice. 

3.  "  If  you  know  that  the  thing  is  unrighteous,  then 
use  all  dispatch  in  putting  an  end  to  it : — ^why  wait  till 
next  year  ?  " 

IX.  1.  The  disciple  Kung-too  said  to  Mencius,  "Mas- 
ter, the  people  beyond  our  school  all  speak  of  you  as 
being  fond  of  disputing.  I  venture  to  ask  whether  it 
be  so."  Mencius  replied,  "Indeed,  I  am  not  fond  of 
disputing,  but  I  am  compelled  to  do  it. 

2.  "A  long  time  has  elapsed  since  this  world  of  men 
received  its  being,  and  there  has  been  along  its  history 
now  a  period  of  good  order,  and  now  a  period  of  con- 
fusion. 

3.  In  the  time  of  Yaou,  the  waters,  flowing  out  of 
their  channels,  inundated  the  Middle  kingdom.  Snakes 
and  dragons  occupied  it,  and  the  people  had  no  place 
where  they  could  settle  themselves.  In  the  low  grounds 
they  made  nests  for  themselves,  and  in  the  high  grounds 
they  made  caves.  It  is  said  in  the  Book  of  History, 
'  The  waters  in  their  wild  course  warned  me.'  Those 
^  waters  in  their  wild  course '  were  the  waters  of  the 
great  inundation. 


WORKS   OF  MENCIUS.  93 

4.  "  Shun  employed  Yu  to  reduce  the  waters  to  order. 
Yu  dug  open  their  obstructed  channels,  and  conducted 
them  to  the  sea.  He  drove  away  the  snakes  and  drag- 
ons, and  forced  them  into  the  grassy  marshes.  On  this, 
the  waters  pursued  their  course  through  the  country, 
even  the  waters  of  the  Keang,  the  Hwae,  the  Ho,  and 
the  Han,  and  the  dangers  and  obstructions  which  they 
had  occasioned  were  removed.  The  birds  and  beasts 
which  had  injured  the  people  also  disappeared,  and  after 
this  men  found  the  plains  available  for  them,  and  occu- 
pied them. 

5.  "  After  the  death  of  Yaou  and  Shun,  the  princi- 
ples that  mark  sages  fell  into  decay.  Oppressive  sov- 
ereigns arose  one  after  another,.who  pulled  down  houses 
to  make  ponds  and  lakes,  so  that  the  people  knew  not 
where  they  could  rest  in  quiet,  and  threw  fields  out  of 
cultivation  to  form  gardens  and  parks,  so  that  the  peo- 
ple could  not  get  clothes  and  food.  Afterwards,  cor- 
rupt speakings  and  oppressive  deeds  became  more  rife ; 
gardens  and  parks,  ponds  and  lakes,  thickets  and 
marshes,  became  more  numerous,  and  birds  and  beasts 
swarmed.  By  the  time  of  Chow,  the  empire  was  again 
in  a  state  of  great  confusion. 

6.  "  Chow-kung  assisted  king  Woo,  and  destroyed 
Chow.  He  smote  Yen,  and  after  three  years  put  its 
sovereign  to  death.  He  drove  Fei-leen  to  a  corner  by 
the  sea,  and  slew  him.  The  States  which  he  extin- 
guished amounted  to  fifty.  He  drove  far  away  also 
the  tigers,  leopards,  rhinoceroses,  and  elephants  ; — and 
the  empire  was  greatly  delighted.  It  is  said  in  the 
Book  of  History, '  Great  and  splendid  were  the  plans 
of  king  Wan !  Greatly  were  they  carried  out  by  the 
energy  of  king  Woo  !  They  are  for  the  assistance  and 
instruction  of  us  who  are  of  an  after  day.  They  are 
all  in  principle  correct,  and  deficient  in  nothing.' 

7.  "  Again  the  world  fell  into  decay,  and  principles 

11 


94  CHINESE   CLASSICS. 

faded  away.  Perverse  speakings  and  oppressive  deeds 
waxed  rife  again.  There  were  instances  of  ministers 
who  murdered  their  sovereigns,  and  of  sons  who  mur- 
dered their  fathers. 

8.  "  Confucius  was  afraid,  and  made  the  '  Spring  and 
Autumn.'  What  the  ^Spring  and  Autumn'  contains 
are  matters  proper  to  the  emperor.  On  this  account 
Confucius  said,  '  Yes !  It  is  the  Spring  and  Autumn 
which  will  make  men  know  me,  and  it  is  the  Spring 
and  Autumn  which  will  make  men  condemn  me.' 

9.  "  Once  more,  sage  emperors  cease  to  arise,  and  the 
princes  of  the  States  give  the  reins  to  their  lusts.  Un- 
employed scholars  indulge  in  unreasonable  discussions. 
The  words  of  Yang  Choo  and  Mih  Teih  fill  the  empire. 
If  you  listen  to  people's  discourses  throughout  it,  you 
will  find  that  they  have  adopted  the  views  either  of 
Yang  or  of  Mih.  Wow,  Yang's  principle  is — '  each  one 
for  himself,'  which  does  not  acknowledge  the  claims  of 
the  sovereign.  Mih's  principle  is — '  to  love  all  equally,' 
which  does  not  acknowledge  the  peculiar  affection  due 
to  a  father.  But  to  acknowledge  neither  king  nor 
father  is  to  be  in  the  state  of  a  beast.  Kung-ming  E 
said,  '  In  their  kitchens,  there  is  fat  meat.  In  their 
stables,  there  are  fat  horses.  But  their  people  have 
the  look  of  hunger,  and  on  the  wilds  there  are  those 
who  have  died  of  famine.  This  is  leading  on  beasts  to 
devour  men.'  If  the  principles  of  Yang  and  Mih  are 
not  stopped,  and  the  principles  of  Confucius  not  set 
forth,  then  those  perverse  speakings  will  delude  the 
people,  and  stop  up  the  path  of  benevolence  and  right- 
eousness. When  benevolence  and  righteousness  are 
stopped  up,  beasts  will  be  led  on  to  devour  men,  and 
men  will  devour  one  another. 

10.  "I  am  alarmed  by  these  things,  and  address  my- 
self to  the  defence  of  the  doctrines  of  the  former  sages, 
and  to  oppose  Yang  and  Mih.     I  drive  away  their  li- 


i 


WORKS  OF  MENCIUS.  95 

centious  expressions,  so  that  such  perverse  speakers 
may  not  be  able  to  show  themselves.  Their  delusions 
spring  up  in  men's  minds,  and  do  injury  to  their  prac- 
tice of  affairs.  Shown  in  their  practice  of  affairs,  they 
are  pernicious  to  their  government.  When  sages  shall 
rise  up  again,  they  will  not  change  my  words. 

11.  "  In  former  times,  Yu  repressed  the  vast  waters 
of  the  inundation,  and  the  empire  was  reduced  to  order. 
Chow-kung's  achievements  extended  even  to  the  bar- 
barous tribes  of  the  west  and  north,  and  he  drove  away 
all  ferocious  animals,  and  the  people  enjoyed  repose. 
Confucius  completed  the  ^Spring  and  Autumn,'  and 
rebellious  ministers  and  villainous  sons  were  struck  with 
terror. 

12.  "  It  is  said  in  the  Book  of  Poetry, 

'  He  smote  the  barbarians  of  the  west  and  north ; 

He  punished  King  and  Sen ; 

And  no  one  dared  to  resist  us.' 
These  father-deniers  and  king-deniers  would  have  been 
smitten  by  Chow-kung. 

13.  "I  also  wish  to  rectify  men's  hearts,  and  to  put 
an  end  to  those  perverse  doctrines,  to  oppose  their  one- 
sided actions  and  banish  away  their  licentious  expres- 
sions ; — and  thus  to  carry  on  the  work  of  the  three 
sages.  Do  I  do  so  because  I  am  fond  of  disputing  ?  I 
am  compelled  to  do  it. 

14.  "  Whoever  is  able  to  oppose  Yang  and  Mih  is  a 
disciple  of  the  sages." 

X.  1.  K^wang  Chang  said  to  Mencius,  "  Is  not  Ch^an 
Chung  a  man  of  true  self-denying  purity?  He  was 
living  in  Woo-ling,  and  for  three  days  was  without  food, 
till  he  could  neither  hear  nor  see.  Over  a  well  there 
grew  a  plum  tree,  the  fruit  of  which  had  been  more 
than  half-eaten  by  worms.  He  crawled  to  it,  and  tried 
to  eat  some  of  the  fruity  when,  after  swallowing  three 
mouthfuls,  he  recovered  his  sight  and  hearing." 


96  CHINESE   CLASSICS, 

2.  Mencius  replied,  "  Among  the  scholars  of  Ts^e,  I 
must  regard  Chung  as  the  thumb  among  the  fingers. 
But  still,  where  is  the  self-denying  purity  he  pretends  to? 
To  carry  out  the  principles  which  he  holds,  one  must 
become  an  earth-worm,  for  so  only  can  it  be  done. 

3.  "  Now,  an  earthworm  eats  the  dry  mould  above, 
and  drinks  the  yellow  spring  below.  Was  the  house  in 
which  Chung  dwells  built  by  a  Pih-e  ?  or  was  it  built  by 
a  robber  like  Chih?  Was  the  millet  which  he  eats 
planted  by  a  Pih-e  ?  or  was  it  planted  by  a  robber  like 
Chih  ?     These  are  things  which  cannot  be  known." 

4.  "But,"  said  Chang,  "  what  does  that  matter  ?  He 
himself  weaves  sandals  of  hemp,  and  his  wife  twists 
hempen  thre/ids,  to  barter  them." 

5.  Mencius  rejoined,  "  Chung  belongs  to  an  ancient 
and  noble  family  of  Ts^e.  His  elder  brother  Tae  re- 
ceived from  Ko  a  revenue  of  10,000  chung,  but  he  con- 
sidered his  brother's  emolument  to  be  unrighteous,  and 
would  not  eat  of  it,  and  in  the  same  way  he  considered 
his  brother's  house  to  be  unrighteous,  and  would  not 
dwell  in  it.  Avoiding  his  brother  and  leaving  his 
mother,  he  went  and  dwelt  in  Woo-ling.  One  day 
afterwards,  he  returned  to  their  house,  when  it  happened 
that  some  one  sent  his  brother  a  present  of  a  live 
goose.  He,  knitting  his  eye-brows,  said,  ^  What  are  you 
going  to  use  that  cackling  thing  for  ? '  By-and-by  his 
mother  killed  the  goose,  and  gave  him  some  of  it  to 
eat.  Just  then  his  brother  came  into  the  house,  and 
said,  ^It's  the  flesh  of  that  cackling  thing,'  upon  which 
he  went  out  and  vomited  it. 

6.  "  Thus,  what  his  mother  gave  him  he  would  not 
eat,  but  what  his  wife  gives  him  he  eats.  He  will  not 
dwell  in  his  brother's  house,  but  he  dwells  in  Woo-ling. 
How  can  he  in  such  circumstances  complete  the  style 
of  life  which  he  professes  ?  With  such  principles  as 
Chung  holds,  a  man  must  be  an  earth-worm,  and  then 
he  can  carry  them  out." 


WORKS   OF   MENCIUS.  97 


BOOK  IV. 

LE  LOW.    PART  I. 

Chapter  I.  1.  Mencius  said,  "  The  power  of  vision 
of  Le  Low,  and  skill  of  hand  of  Kung-shoo,  without  the 
compass  and  square,  could  not  form  squares  and  circles. 
The  acute  ear  of  the  music-master  K^wang,  without  the 
pitch-tubes,  could  not  determine  correctly  the  five 
notes.  The  principles  of  Yaou  and  Shun,  without  a 
benevolent  government,  could  not  secure  the  tranquil 
order  of  the  empire. 

2.  "There  are  now  princes  who  have  benevolent 
hearts,  and  a  reputation  for  benevolence,  while  yet  the 
people  do  not  receive  any  benefits  from  them,  nor  will 
they  leave  any  example  to  future  ages ; — all  because 
they  do  not  put  into  practice  the  ways  of  the  ancient 
kings. 

3.  "  Hence  we  have  the  saying  : — '  Virtue  alone  is 
not  sufficient  for  the  exercise  of  government;  laws 
alone  cannot  carry  themselves  into  practice.' 

4.  "  It  is  said  in  the  Book  of  Poetry, 

^  Without  transgression,  without  forgetfulness, 

Following  the  ancient  canons.* 
Never  has  any  one  fallen  into  error,  who  followed  the 
laws  of  the  ancient  kings. 

5.  "When  the  sages  had  used  the  vigour  of  their 
eyes,  they  called  in  to  their  aid  the  compass,  the  square, 
the  level,  and  the  line,  to  make  things  square,  round, 
level,  and  straight : — the  use  of  the  instruments  is  in- 
exhaustible.   When  they  had  used  their  power  of  hear- 


98  CHINESE  CLASSICS. 

ing  to  the  utmost,  they  called  in  the  pitch-tubes  to  their 
aid  to  determine  the  five  notes : — the  use  of  those 
tubes  is  inexhaustible.  When  they  had  exerted  to  the 
utmost  the  thoughts  of  their  hearts,  they  called  in  to 
their  aid  a  government  that  could  not  endure  to  wit- 
ness the  sufferings  of  men: — and  their  benevolence 
overspread  the  empire. 

6.  "  Hence  we  have  the  saying: — '  To  raise  a  thing 
high,  we  must  begin  from  the  top  of  Si.  mound  or  a  hill; 
to  dig  to  a  great  depth,  we  must  commence  in  the  low 
ground  of  a  stream  or  a  marsh.'  Can  he  be  pronounced 
wise,  who,  in  the  exercise  of  government,  does  not  pro- 
ceed according  to  the  ways  of  the  former  kings  ? 

7.  "Therefore  only  the  benevolent  ought  to  be  in 
high  stations.  When  a  man  destitute  of  benevolence 
is  in  a  high  station,  he  thereby  disseminates  his  wicked- 
ness among  all  below  him. 

8.  "  When  the  prince  has  no  principles  by  which  he 
examines  his  administration,  and  his  ministers  have  no 
laws  by  which  they  keep  themselves  in  the  discharge  of 
their  duties,  then  in  the  court  obedience  is  not  paid  to 
principle,  and  in  the  office  obedience  is  not  paid  to  rule. 
Superiors  violate  the  laws  of  righteousness,  and  infe- 
riors violate  the  penal  laws.  It  is  only  by  a  fortunate 
chance  that  a  kingdom  in  such  a  case  is  preserved. 

9.  "  Therefore  it  is  said,  ^  It  is  not  the  exterior  and 
interior  walls  being  incomplete,  and  the  supply  of 
weapons  offensive  and  defensive  not  being  large,  which 
constitutes  the  calamity  of  a  kingdom.  It  is  not  the 
cultivable  area  not  being  extended,  and  stores  and 
wealth  not  being  accumulated,  which  occasions  the  ruin 
of  a  kingdom.'  When  superiors  do  not  observe  the 
rules  of  propriety,  and  inferiors  do  not  learn,  then  se- 
ditious people  spring  up,  and  that  kingdom  will  perish 
in  no  time. 

10.  "  It  is  said  in  the  Book  of  Poetry, 


WORKS   OF   MENCIUS.  99 

*  When  such  an  overthrow  of  Chow  is  being  pro- 
duced by  Heaven, 
Be  not  ye  so  much  at  your  ease  ! 

11.  '  At  your  ease ; ' — that  is,  dilatory. 

12.  "  And  so  dilatory  may  those  officers  be  deemed, 
who  serve  their  prince  without  righteousness,  who  take 
office  and  retire  from  it  without  regard  to  propriety, 
and  who  in  their  words  disown  the  ways  of  the  ancient 
kings. 

13.  "  Therefore  it  is  said,  '  To  urge  one's  sovereign 
to  difficult  achievements  may  be  called  showing  respect 
for  him.  To  set  before  him  what  is  good  and  repress 
his  perversities,  may  be  called  showing  reverence  for 
him.  He  who  does  not  do  these  things,  saying  to  him- 
self,— My  sovereign  is  incompetent  to  this,  may  be  said 
to  play  the  thief  with  him.' " 

II.  1.  Mencius  said,  "  The  compass  and  square  pro- 
duce perfect  circles  and  squares.  By  the  sages,  the 
human  relations  are  perfectly  exhibited. 

2.  "  He  who  as  a  sovereign  would  perfectly  discharge 
the  duties  of  a  sovereign,  and  he  who  as  a  minister 
would  perfectly  discharge  the  duties  of  a  minister,  have 
only  to  imitate — the  one  Yaou,  and  the  other  Shun. 
He  who  does  not  serve  his  sovereign  as  Shun  served 
Yaou,  does  not  respect  his  sovereign,  and  he  who  does 
not  rule  his  people  as  Yaou  ruled  his,  injures  his  people. 

3.  "  Confucius  said, '  There  are  but  two  courses,  which 
can  he  pursued,  that  of  virtue  and  its  opposite.' 

4.  "  A  sovereign  who  carries  the  oppression  of  his 
people  to  the  highest  pitch,  will  himself  be  slain,  and 
his  kingdom  will  perish.  If  one  stop  short  of  the  high- 
est pitch,  his  life  will  notwithstanding  be  in  danger,  and 
his  kingdom  will  be  weakened.  He  will  be  styled  ^The 
dark,'  or  'The  cruel,'  and  though  he  may  have  filial 
sons  and  affectionate  grandsons,  they  will  not  be  able 
in  a  hundred  generations  to  change  the  designation. 


100  CHINESE   CLASSICS. 

5.  "This  is  what  is  intended  in  the  words  of  the 
Book  of  Poetry, 

'  The  beacon  of  Yin  was  not  remote, 
It  was  in  the  time  of  the  sovereign  of  Hea.' " 
III.     1.  Mencius  said,  "  It  was  by  benevolence  that 
the  three  dynasties  gained  the  empire,  and  by  not  be- 
ing benevolent  that  they  lost  it. 

2.  "  It  is  by  the  same  means  that  the  decaying  and 
flourishing,  the  preservation  and  perishing  of  States  are 
determined. 

3.  "  If  the  emperor  be  not  benevolent,  he  cannot  pre- 
serve the  empire  from  passing  from  him.  If  the  sov- 
ereign of  a  State  be  not  benevolent,  he  cannot  preserve 
his  kingdom.  If  a  high  noble  or  great  officer  be  not 
benevolent,  he  cannot  preserve  his  ancestral  temple. 
If  a  scholar  or  common  man  be  not  benevolent,  he  can- 
not'preserve  his  four  limbs. 

4.  "  Now  they  hate  death  and  ruin,  and  yet  delight 
in  being  not  benevolent; — this  is  like  hating  to  be 
drunk,  and  yet  being  strong  to  drink  wine." 

lY.  1.  Mencius  said,  "  If  a  man  love  others,  and  no 
responsive  attachment  is  shown  to  him,  let  him  turn  in- 
wards and  examine  his  own  benevolence.  If  he  is  try- 
ing to  rule  others,  and  his  government  is  unsuccessful, 
let  him  turn  inwards  and  examine  his  wisdom.  If  he 
treats  others  politely,  and  they  do  not  return  his  polite- 
ness, let  him  turn  inwards  and  examine  his  own  feeling 
of  respect. 

2.  "  When  we  do  not,  by  what  we  do,  realize  what 
we  desire,  we  must  turn  inwards,  and  examine  ourselves 
in  every  point.  When  a  man's  person  is  correct,  the 
whole  empire  will  turn  to  him  with  recognition  and  sub- 
mission. 

3.  "  It  is  said  in  the  Book  of  Poetry, 

^  Be  always  studious  to  be  in  harmony  with  the 

ordinances  of  God, 
And  you  will  obtain  much  happiness.' " 


WORKS  OF    MENCIUS.  101 

V.  Mencius  said,  "  People  have  this  common  saying, 
— ^  The  empire,  the  State,  the  family.'  The  root  of  the 
empire  is  in  the  State.  The  root  of  the  State  is  in  the 
family.  The  root  of  the  family  is  in  the  person  of  its 
head.'' 

yi.  Mencius  said,  "  The  administration  of  govern- 
ment is  not  difficult ; —  it  lies  in  not  offending  the  great 
families.  He  whom  the  great  families  affect,  will  be  af- 
fected by  the  whole  State,  and  he  whom  any  one  State 
affects,  will  be  affected  by  the  whole  empire.  When  this 
is  the  case,  such  an  one's  virtue  and  teachings  will  spread 
over  all  within  the  four  seas  like  the  rush  of  water." 

yjl.  1.  Mencius  said,  "When  right  government  pre- 
vails in  the  empire,  princes  of  little  virtue  are  submis- 
sive to  those  of  great,  and  those  of  little  worth,  to  those 
of  great.  When  bad  government  prevails  in  the  em- 
pire, princes  of  small  power  are  submissive  to  those  of 
great,  and  the  weak  to  the  strong.  Both  these  cases 
are  the  ride  of  Heaven.  They  who  accord  with  Heaven 
are  preserved,  and  they  who  rebel  against  Heaven  per- 
ish. 

2.  "The  duke  King  of  Ts^e  said,  ^ Not  to  be  able  to 
command  others,  and  at  the  same  time  to  refuse  to  re- 
ceive their  commands,  is  to  cut  one's-self  off*  from  all 
intercourse  with  others.'  His  tears  flowed  forth  while 
he  gave  his  daughter  to  be  married  to  the  prince  of 
Woo. 

3.  "  Now  the  small  States  imitate  the  large,  and  yet 
are  ashamed  to  receive  their  commands.  This  is  like  a 
scholar's  being  ashamed  to  receive  the  commands  of 
his  master. 

4.  "  For  a  prince  who  is  ashamed  of  this,  the  best 
plan  is  to  imitate  king  Wan.  Let  one  imitate  king 
Wan,  and  in  five  years,  if  his  State  be  large,  or  in  seven 
years,  if  it  be  small,  he  will  be  sure  to  give  laws  to  the 
empire. 

12 


102  CHINESE   CLASSICS. 

5.  "  It  is  said  in  the  Book  of  Poetry, 

^  The  descendants  of  the  emperors  of  the  Shang  dy- 
nasty, 
Are  in  number  more  than  hundreds  of  thousands, 
But,  God  having  passed  His  decree, 
They  are  all  submissive  to  Chow. 
They  are  submissive  to  Chow, 
Because  the  decree  of  Heaven  is  not  unchanging. 
The  officers  of  Yin,  admirable  and  alert. 
Pour  out  the  libations,  and  assist  in  the  capital  of 
Chow: 
Confucius  said, '  As  against  so  benevolent  a  sovereign, 
they  could  not  be  deemed  a  multitude.'     Thus,  if  the 
prince  of  a  State  love  benevolence,  he  will  have  no  op- 
ponent in  all  the  empire. 

6.  "  Now  they  wish  to  have  no  opponent  in  all  the 
empire,  but  they  do  not  seek  to  attain  this  by  being  be- 
nevolent. This  is  like  a  man  laying  hold  of  a  heated 
substance,  and  not  having  first  wetted  his  hands.  It 
is  said  in  the  Book  of  Poetry, 

^  Who  can  take  up  a  heated  substance, 
Without  wetting  his  hands  f ' " 
VHI.  1.  Mencius  said,  "  How  is  it  possible  to  speak 
with  those  princes  who  are  not  benevolent?  Their 
perils  they  count  safety,  their  calamities  they  count 
profitable,  and  they  have  pleasure  in  the  things  by 
which  they  perish.  If  it  were  possible  to  talk  with 
them  who  so  violate  benevolence,  how  could  we  have 
such  destruction  of  kingdoms  and  ruin  of  famihes  ? 

2.  "  There  was  a  boy  singing, 

^When  the  water  of  the  Ts^ang-lang  is  clear, 
It  does  to  wash  the  strings  of  my  cap ; 
When  the  water  of  the  feang-lang  is  muddy. 
It  does  to  wash  my  feet.' 

3.  "  Confucius  said,  '  Hear  what  he  sings,  my  chil- 
dren.    When  clear,  then  he 'will  wash  his  cap-strings, 


WORKS  OF   MENCIUS.  103 

and  when  muddy,  he  will  wash  his  feet  with  it.     This 
different  application  is  brought  hy  the  water  on  itself.' 

4.  "  A  man  must  first  despise  himself,  and  then  others 
will  despise  him.     A  family  must  first  destroy  itself,  and 

then  others  will  destroy  it.    A  kingdom  must  first  smite 

itself,  and  then  others  will  smite  it. 

5.  "  This  is  illustrated  in  the  passage  of  the  T^ae  Kea, 
^  When  Heaven  sends  down  calamities,  it  is  still  possi- 
ble to  escape  them.  When  we  occasion  the  calamities 
ourselves,  it  is  not  possible  any  longer  to  live.'  " 

IX.  1.  Mencius  said,  "  Kee  and  Chow's  losing  the 
empire,  arose  from  their  losing  the  people,  and  to  lose 
the  p.eople  means  to  lose  their  hearts.  There  is  a  way 
to  get  the  empire : — get  the  people,  and  the  empire  is 
got.  There  is  a  way  to  get  the  people  : — get  their 
hearts,  and  the  people  are  got.  There  is  a  way  to  get 
their  hearts : — it  is  simply  to  collect  for  them  what  they 
like,  and  not  to  lay  on  them  what  they  dislike. 

2.  "  The  people  turn  to  a  benevolent  rule  as  water 
flows  downwards,  and  as  wild  beasts  fly  to  the  wilder- 
ness. 

3.  "Accordingly,  as  the  otter  aids  the  deep  waters, 
driving  the  fish  into  them,  and  the  hawk  aids  the  thick- 
ets, driving  the  little  birds  to  them,  so  Kee  and  Chow 
aided  T^ang  and  Woo,  driving  the  people  to  them. 

4.  "  If  among  the  present  sovereigns  of  the  empire, 
there  were  one  who  loved  benevolence,  all  the  other 
princes  would  aid  him,  by  driving  the  people  to  him. 
Although  he  wished  not  to  become  emperor,  he  could 
not  avoid  becoming  so. 

5.  "  The  case  of  one  o/"  the  present  princes  wishing 
to  become  emperor,  is  like  the  having  to  seek  mugwort 
for  three  years  old,  to  cure  a  seven  years'  sickness.  If 
it  have  not  been  kept  in  store,  the  patient  may  all  his 
life  not  get  it.  If  the  princes  do  not  set  their  wills  on 
benevolence,  all  their  days  will  be  in  sorrow  and  dis- 
grace, and  they  will  be  involved  in  death  and  ruin. 


104  CHINESE   CLASSICS, 

6.  "  This  is  illustrated  by  what  is  said  in  the  Book 
of  Poetry, 

'  How  otherwise  can  you  improve  the  empire  ? 
You  will  only  with  it  go  to  ruin/  " 

X.  1.  Mencius  said,  "  With  those  who  do  violence 
to  themselves  it  is  impossible  to  speak.  With  those 
who  throw  themselves  away,  it  is  impossible  to  do  any- 
thing. To  disown  in  his  conversation  propriety  and 
righteousness,  is  what  we  mean  by  doing  violence  to 
one's-self.  To  say — '  I  am  not  able  to  dwell  in  benevo- 
lence or  pursue  the  path  of  righteousness/  is  what  we 
mean  by  throwing  one's-self  away. 

2.  Benevolence  is  the  tranquil  habitation  of  man, 
and  righteousness  is  his  straight  path. 

3.  "  Alas  for  them,  who  leave  the  tranquil  dwelling 
empty,  and  do  not  reside  in  it,  and  who  abandon  the 
right  path  and  do  not  pursue  it ! " 

XI.  Mencius  said,  '^  The  path  of  duty  lies  in  what 
is  near,  and  men  seek  for  it  in  what  is  remote.  The 
work  of  duty  lies  in  what  is  easy,  and  men  seek  for  it 
in  what  is  difi&cult.  If  each  man  would  love  his  par 
rents  and  show  the  due  respect  to  his  elders,  the  whole 
empire  would  enjoy  tranquillity." 

XII.  1.  Mencius  said,  "  When  those  occupying  in- 
ferior situations  do  not  obtain  the  confidence  of  the 
sovereign,  they  cannot  succeed  in  governing  the  peo- 
ple. There  is  a  way  to  obtain  the  confidence  of  the 
sovereign : — if  one  is  not  trusted  by  his  friends,  he  will 
not  obtain  the  confidence  of  his  sovereign.  There  is  a 
way  of  being  trusted  by  one's  friends  : — if  one  do  not 
serve  his  parents  so  as  to  make  them  pleased,  he  will 
not  be  trusted  by  his  friends.  There  is  a  way  to  make 
one's  parents  pleased ; — if  one,  on  turning  his  thoughts 
inwards  finds  a  want  of  sincerity,  he  will  not  give 
pleasure  to  his  parents.  There  is  a  way  to  the  attain- 
ment of  sincerity  in  one's-self : — if  a  man  do  not  un- 


WORKS  OF  MENCIUS.  105 

derstand  what  is  good,  he  will  not  attain  sincerity  in 
himself. 

2.  "  Therefore,  sincerity  is  the  way  of  Heaven.  To 
think  how  to  be  sincere  is  the  way  of  man. 

3.  "  Never  has  there  been  one  possessed  of  complete^ 
sincerity,  who  did  not  move  others.     Never  has  there 
been  one  who  had  not  sincerity  who  was  able  to  move 
others." 

XIII.  1.  Mencius  said,  "  Pih-e,  that  he  might  avoid 
Chow,  was  dwelling  on  the  coast  of  the  northern  sea. 
When  he  heard  of  the  rise  of  king  Wan,  he  roused 
himself,  and  said, '  Why  should  I  not  go  and  follow 
him  ?  I  have  heard  that  the  chief  of  the  West  knows 
well  how  to  nourish  the  old.'  T"ae-kung,  that  he  might 
avoid  Chow,  was  dwelhng  on  the  coast  of  the  eastern 
sea.  When  he  heard  of  the  rise  of  king  Wan,  he 
roused  himself,  and  said, '  Why  should  I  not  go  and 
follow  him  ?  I  have  heard  that  the  chief  of  the  West 
knows  well  how  to  nourish  the  old.' 

2.  "Those  two  old  men  were  the  greatest  old  men 
of  the  empire.  When  they  came  to  follow  king  Wan, 
it  was  the  fathers  of  the  empire  coming  to  follow  him. 
When  the  fathers  of  the  empire  joined  him,  how  could 
the  sons  go  to  any  others  f 

3.  "  Were  any  of  the  princes  to  practise  the  govern- 
ment of  king  Wan,  within  seven  years,  he  would  be 
sure  to  be  giving  laws  to  the  empire." 

XIY.  1.  Mencius  said,  "  K^ew  acted  as  chief  officer 
to  the  head  of  the  Ke  family,  whose  evil  ways  he  was 
unable  to  change,  while  he  exacted  from  the  people 
double  the  grain  formerly  paid.  Confucius  said, '  He 
is  no  disciple  of  mine.  Little  children,  beat  the  drum 
and  assail  him. 

2.  "  Looking  at  the  subject  from  this  case,  we  per- 
ceive that  when  a  prince  was  not  practising  benevolent 
government,  all  his  ministers  who  enriched  him  were 


106  CHINESE   CLASSICS. 

rejected  by  Confucius: — how  much  more  would  he 
have  rejected  those  who  are  vehement  to  fight  for  their 
prince !  When  contentions  about  territory  are  the 
ground  on  which  they  fight,  they  slaughter  men,  till 
the  fields  are  filled  with  them.  When  some  struggle 
for  a  city  is  the  ground  on  which  they  fight,  they 
slaughter  men  till  the  city  is  filled  with  them.  This  is 
what  is  called  ^  leading  on  the  land  to  devour  human 
flesh.'     Death  is  not  enough  for  such  a  crime. 

3.  "  Therefore,  those  who  are  skilful  to  fight  should 
suffer  the  highest  punishment.  Next  to  them  should 
he  2^u^^ished  those  who  unite  the  princes  in  leagues ; 
and  next  to  them,  those  who  take  in  grassy  commons, 
imposing  the  cultivation  of  the  ground  on  the  people '^ 

XY.  1.  Mencius  said,  "  Of  all  the  parts  of  a  man's 
body  there  is  none  more  excellent  than  the  pupil  of 
the  eye.  The  pupil  cannot  he  used  to  hide  a  man's 
wickedness.  If  within  the  breast  all  be  correct,  the 
pupil  is  bright.  If  within  the  breast  all  be  not  correct, 
the  pupil  is  dull. 

2.  "  Listen  to  a  man's  words  and  look  at  the  pupil  of 
his  eye.     How  can  a  man  conceal  his  character  ?  " 

XVI.  Mencius  said,  "  The  respectful  do  not  despise 
others.  The  economical  do  not  plunder  others.  The 
prince  who  treats  men  with  despite  and  plunders  them, 
is  only  afraid  that  they  may  not  prove  obedient  to 
him  : — how  can  he  be  regarded  as  respectful  or  econo- 
mical ?  How  can  respectfulness  and  economy  be  made 
out  of  tones  of  the  voice,  and  a  smiling  manner  ?  " 

XYII.  1.  Shun-yu  K^wan  said,  "  Is  it  the  rule  that 
males  and  females  shall  not  allow  their  hands  to  touch 
in  giving  or  receiving  any  thing  ?  "  Mencius  replied, 
"  It  is  the  rule."  K'wan  asked,  "  If  a  man's  sister-in- 
law  be  drowning,  shall  he  rescue  her  with  his  hand  ?  " 
Mencius  said,  "  He  who  would  not  so  rescue  a  drown- 
ing woman  is  a  wolf     For  males  and  females  not  to 


WORKS  OF    MENCIUS.  107 

allow  their  hands  to  touch  in  giving  and  receiving  is 
the  general  rule ;  when  a  sister-in-law  is  drowning,  to 
rescue  her  with  the  hand  is  a  peculiar  exigency." 

2.  K'wan  said  "  The  whole  empire  is  drowning. 
Ho\y  strange  it  is  that  you  will  not  rescue  it ! " 

3.  Mencius  answered,  "  A  drowning  empire  must  be 
rescued  with  right  principles,  as  a  drowning  sister-in- 
law  has  to  be  rescued  with  the  hand.  Do  you  wish  me 
to  rescue  the  empire  with  my  hand  ?  " 

XVIII.  1.  Kung-sun  Ch^ow  said,  "  Why  is  it  that 
the  superior  man  does  not  himself  teach  his  son  ?  " 

2.  Mencius  replied,  "  The  circumstances  of  the  case 
forbid  its  being  done.  The  teacher  must  inculcate 
what  is  correct.  When  he  inculcates  what  is  correct, 
and  his  lessons  are  not  practised  he  follows  them  up 
with  being  angry.  When  he  follows  them  up  with 
being  angry,  then,  contrary  to  what  should  be,  he  is 
offended  with  his  son.  At  the  same  time,  the  pupil 
says, '  My  master  inculcates  on  me  what  is  correct,  and 
he  himself  does  not  proceed  in  a  correct  path.'  The 
result  of  this  is,  that  father  and  son  are  offended  with 
each  other.  When  father  and  son  come  to  be  offended 
with  each  other,  the  case  is  evil. 

3.  "The  ancients  exchanged  sons,  and  one  taught 
the  son  of  another. 

4.  "  Between  father  and  son,  there  should  be  no  re- 
proving admonitions  to  what  is  good.  Such  reproofs 
lead  to  alienation,  and  than  alienation  there  is  nothing 
more  inauspicious." 

XIX.  1.  Mencius  said,  "  Of  services  which  is  the 
greatest  ?  The  service  of  parents  is  the  greatest.  Of 
charges  which  is  the  greatest  ?  The  charge  of  one's- 
self  is  the  greatest.  That  those  who  do  not  fail  to  keep 
themselves  are  able  to  serve  their  parents  is  what  I 
have  heard.  But  I  have  never  heard  of  any,  who,  hav- 
ing failed  to  keep  themselves,  were  able  notwithstand- 
ing to  serve  their  parents. 


108  CHINESE   CLASSICS. 

2.  ''  There  are  many  services,  but  the  service  of  pa- 
rents is  the  root  of  all  others.  There  are  many 
charges,  but  the  charge  of  one's-self  is  the  root  of  all 
others. 

3.  "The  philosopher  Tsang,  in  nourishing  T^ng 
Seih,  was  always  sure  to  have  wine  and  flesh  provided. 
And  when  they  were  being  removed,  he  would  ask  re- 
spectfully to  whom  he  should  give  what  was  left  If 
Ms  father  asked  whether  there  was  any  thing  left,  he 
was  sure  to  say, '  There  is.'  After  the  death  of  Tsang 
Seih,  when  Tsang  Yuen  came  to  nourish  the  philoso- 
pher Tsang,  he  was  always  sure  to  have  wine  and  flesh 
provided.  But  when  the  things  were  being  removed, 
he  did  not  ask  to  whom  he  should  give  what  was  left, 
and  if  his  father  asked  whether  there  was  anything 
left,  he  would  answer  ^  No ' ; — intending  to  bring  them 
in  again.  This  was  what  is  called — '  nourishing  the 
mouth  and  body.*  We  may  call  the  philosopher  Tsang's 
practice — ^  nourishing  the  will.' 

4.  "  To  serve  one's  parents  as  the  philosopher  Ts^ang 
served  his,  may  be  accepted  as  filial  piety.'' 

XX.  Mencius  said,  "  It  is  not  enough  to  remonstrate 
with  a  sovereign  on  account  of  the  mal-employment  of 
ministers,  nor  to  blame  errors  of  government.  It  is 
only  the  great  man  who  can  rectify  what  is  wrong  in 
the  sovereign's  mind.  Let  the  prince  be  benevolent, 
and  all  his  acts  will  be  benevolent.  Let  the  prince  be 
righteous,  and  all  his  acts  will  be  righteous.  Let  the 
prince  be  correct,  and  everything  will  be  correct.  Once 
rectify  the  prince,  and  the  kingdom  will  be  firmly  set- 
tled." 

XXI  Mencius  said,  "There  are  cases  of  praise 
which  could  not  be  expected,  and  of  reproach  when  the 
parties  have  been  seeking  to  be  perfect." 

XXII.  Mencius  said,  "  Men's  being  ready  with  their 
tongues  arises  simply  from  their  not  having  been  re- 
proved." 


WORKS   OP  MENCIUS.  109 

XXIII.  Mencius  said,  ^'  The  evil  of  men  is  that  they 
like  to  be  teachers  of  others." 

XXI Y.  1.  The  disciple  Yo-ching  went  in  the  train 
of  Tsze-gaou  to  Ts^e. 

2.  He  came  to  see  Mencius,  who  said  to  him,  "  Are^ 
you  also  come  to  see  me  ?  "  Yo-ching  replied.  Master, 
why  do  you  speak  such  words  ?  "  "  How  many  days 
have  you  been  "here  ?"  asked  Mencius.  "  I  came  yes- 
terday." "  Yesterday !  Is  it  not  with  reason  then  that 
I  thus  speak  ?  "  "  My  lodging-house  was  not  arranged." 
"  Have  you  heard  that  a  scholar's  lodging-house  must 
be  arranged  before  he  visit  his  elder  ?  " 

3.  To'ching  said,  '^  I  have  done  wrong." 

XXV.  Mencius,  addressing  the  disciple  Yo-ching, 
said  to  him,  "  Your  coming  here  in  the  train  of  Tsze- 
gaou  was  only  because  of  the  food  and  the  drink.  I 
could  not  have  thought  that  you,  having  learned  the 
doctrine  of  the  ancients,  would  have  acted  with  a  view 
to  eating  and  drinking." 

XXVI.  1.  Mencius  said,  "  There  are  three  things 
which  are  uniilial,  and  to  have  no  posterity  is  the 
greatest  of  them. 

2.  "  Shun  married,  without  informing  his  parents, 
because  of  this, — lest  he  should  have  no  posterity.  Su- 
perior men  consider  that  his  doing  so  was  the  same  as 
if  he  had  informed  them." 

XXVII.  1,  Mencius  said.  "  The  richest  fruit  of  be- 
nevolence  is  this, — the  service  of  one's  parents.  The 
richest  fruit  of  righteousness  is  this, — the  obeying  one's 
elder  brothers. 

2.  "  The  richest  fruit  of  wisdom  is  this, — the  know- 
ing those  two  things,  and  not  departing  from  them. 
The  richest  fruit  of  propriety  is  this, — the  ordering  and 
adorning  those  two  things.  The  richest  fruit  of  music 
is  this, — the  rejoicing  in  those  two  things.  When  they 
are  rejoiced  in,  they  grow.  Growing,  how  can  they  be 
*  13 


110  CHINESE   CLASSICS. 

repressed  ?  When  they  come  to  this  state  that  they 
cannot  be  repressed,  then  unconsciously  the  feet  begin 
to  dance  and  the  hands  to  move." 

XXVIII.  1.  Mencius  said,  "Suppose  the  case  of 
the  whole  empire  turning  in  great  delight  to  an  in- 
dividual to  submit  to  him. — To  regard  the  whole  em- 
pire thus  turning  to  him  in  great  delight  but  as  a  bun- 
dle of  grass ; — only  Shun  was  capable  of  this.  He 
considered  that  if  one  could  not  get  the  hearts  of  his 
parents  he  could  not  be  considered  a  man,  and  that  if 
he  could  not  get  to  an  entire  accord  with  his  parents, 
he  could  not  be  considered  a  son. 

2.  "By  Shun's  completely  fulfilling  everything  by 
which  a  parent  could  be  served,  Koo-sow  was  brought 
to  find  delight  in  what  was  good.  When  Koo-sow  was 
brought  to  find  that  delight,  the  whole  empire  was 
transformed.  When  Koo-sow  was  brought  to  find  that 
delight,  all  fathers  and  sons  in  the  empire  were  estab- 
lished in  their  respective  duties.  This  is  called  great 
filial  piety." 


BOOK  IV. 
LE  LOW.    PART  II. 


Chapter  I.  1.  Mencius  said,  "  Shun  was  born  in 
Choo-fung,  removed  to  Foo-hea,  and  died  in  Ming- 
t^eaou ; — a  man  near  the  wild  tribes  on  the  east. 

2.  "  King  Wan  was  born  in  Chow  by  mount  K^e,  and 
died  in  Peih-ying ; — a  man  near  the  wild  tribes  on  the 
west. 

3.  "Those  regions  were  distant  from  one  another 
more  than  a  thousand  le,  and  the  age  of  the  one  sage 


WORKS    OF  MENCIUS.  Ill 

was  posterior  to  that  of  the  other  more  than  a  thousand 
years.  But  when  they  got  their  wish,  and  carried  their 
principles  into  practice  throughout  the  Middle  kingdom, 
it  was  like  uniting  the  two  halves  of  a  seal. 

4.  "  When  we  examine  the  sages, — both  the  earlier 
and  the  later, — their  principles  are  found  to  be  the 
same." 

II.  1.  When  Tsze-cVan  was  chief  minister  of  the 
State  of  Ch^ing,  he  would  convey  people  across  the 
Tsin  and  Wei  in  his  own  carriage. 

2.  Mencius  said, "  It  was  kind,  but  showed  that  he 
did  not  understand  the  practice  of  government. 

3.  "When  in  the  eleventh  month  of  the  year 
the  foot-bridges  are  completed,  and  the  carriage- 
bridges  in  the  twelfth  month,  the  people  have  not  the 
trouble  of  wading. 

4.  "  Let  a  governor  conduct  his  rule  on  principles  of 
equal  justice,  and  when  he  goes  abroad,  he  may  cause 
people  to  be  removed  out  of  his  path.  But  how  can  he 
convey  everybody  across  the  rivers  ? 

5.  "  It  follows  that  if  a  governor  will  fry  to  please 
everybody,  he  will  find  the  days  not  sufficient  for  his 
work'* 

III.  1.  Mencius  said  to  the  king  Seuen  of  Ts^e, 
"When  the  prince  regards  his  ministers  as  his  hands 
and  feet,  his  ministers  regard  their  prince  as  their  belly 
and  heart;  when  he  regards  them  as  his  dogs  and 
horses,  they  regard  him  as  any  other  man ;  when  he 
regards  them  as  the  ground  or  as  grass,  they  regard 
him  as  a  robber  and  an  enemy." 

2.  The  king  said,  "  According  to  the  rules  of  propri- 
ety, a  minister  wears  mourning  when  he  has  left  the 
service  of  a  prince.  How  must  a  prince  behave  that 
his  old  ministers  may  thus  go  into  mourning  ?  " 

3.  Mencius  rephed,  "  The  admonitions  of  a  minister 
having  been  followed,  and  his  advice  listened  to,  so  that 


112     •  CHINESE  CLASSICS. 

blessings  have  descended  on  the  people,  if  for  some 
cause  he  leaves  the  country,  the  prince  sends  an  escort 
to  conduct  him  beyond  the  boundaries.  He  also  antici- 
pates with  recommendatory  intimations  his  arrival  in 
the  country  to  which  he  is  proceeding.  When  he  has 
been  gone  three  years  and  does  not  return,  only  then 
at  length  does  he  take  back  his  fields  and  residence. 
This  treatment  is  what  is  called  '  a  thrice-repeated  dis- 
play of  consideration.'  When  a  prince  acts  thus, 
mourning  will  be  worn  on  leaving  his  service. 

4.  "  Now-a-days,  the  remonstrances  of  a  minister  are 
not  followed,  and  his  advice  is  not  listened  to,  so  that 
no  blessings  descend  on  the  people.  When  for  any 
cause  he  leaves  the  country,  the  prince  tries  to  seize 
him  and  hold  him  a  prisoner.  He  also  pushes  him  to 
extremity  in  the  country  to  which  he  has  gone,  and  on 
the  very  day  of  his  departure,  he  takes  back  his  fields 
and  residence.  This  treatment  shows  him  to  be  what 
we  call '  a  robber  and  an  enemy.'  What  mourning  can 
be  worn  for  a  robber  and  an  enemy  ?  " 

ly.  Mencius  said,  "  When  scholars  are  put  to  death 
without  any  crime,  the  great  ofl&cers  may  leave  the 
country.  When  the  people  are  slaughtered  without 
any  crime,  the  scholars  may  remove." 

Y.  Mencius  said,  "  If  the  sovereign  be  benevolent, 
all  will  be  benevolent.  If  the  sovereign  be  righteous, 
all  will  be  righteous." 

VI.  Mencius  said,  "Acts  of  propriety  which  are  not 
really  proper,  and  acts  of  righteousness,  which  are  not 
really  righteous,  the  great  man  does  not  do." 

VII.  Mencius  said,  "Those  who  keep  the  Mean, 
train  up  those  who  do  not,  and  those  who  have  abili- 
ties, train  up  those  who  have  not,  and  hence  men  re- 
joice in  having  fathers  and  elder  brothers  who  are  pos- 
sessed of  virtue  and  talent.  If  they  who  keep  the 
Mean  spurn  those  who  do  not,  and  they  who  have  abili- 


WORKS   OP   MENCIUS.  113 

ties  spurn  those  who  have  not,  then  the  space  between 
them — those  so  gifted  and  the  ungifted — will  not  ad- 
mit an  inch." 

VIII.  Mencius  said,  "  Men  must  be  decided  on  what 
they  will  not  do,  and  then  they  are  able  to  act  with 
vigour  in  what  they  ought  to  do.'" 

IX.  Mencius  said,  "What  future  misery  have  they 
and  ought  they  to  endure,  who  talk  of  what  is  not  good 
in  others ! " 

X.  Mencius  said,  "  Chung-ne  did  not  do  extraordi- 
nary things." 

XI.  Mencius  said,  "  The  great  man  does  not  think 
beforehand  of  his  words  that  they  may  be  sincere,  nor 
of  his  actions  that  they  may  be  resolute; — he  simply 
speaks  and  does  what  is  right." 

XII.  Mencius  said,  "  The  great  man  is  he  who  does 
not  lose  his  child's-heart. 

XIII.  Mencius  said,  "  The  nourishment  of  parents 
when  living  is  not  sufficient  to  be  accounted  the  great 
thing.  It  is  only  in  the  performing  their  obsequies 
when  dead,  that  we  have  what  can  be  considered  the 
great  thing." 

XIV.  Mencius  said,  "  The  superior  man  makes  his 
advances  in  what  he  is  learning  with  deep  earnestness 
and  by  the  proper  course,  wishing  to  get  hold  of  it  as 
in  himself  Having  got  hold  of  it  in  himself,  he  abides 
in  it  calmly  and  firmly.  Abiding  in  it  calmly  and 
firmly,  he  reposes  a  deep  reliance  on  it.  Reposing  a 
deep  reliance  on  it,  he  seizes  it  on  the  left  and  right, 
meeting  everywhere  with  it  as  a  fountain /rom  which 
things  flow.  It  is  on  this  account  that  the  superior 
man  wishes  to  get  hold  of  what  he  is  learning  as  in 
himself" 

XY.  Mencius  said,  "In  learning  extensively  and 
discussing  minutely  what  is  learned,  the  object  of  the 
superior  man  is  that  he  may  be  able  to  go  back  and  set 
forth  in  brief  what  is  essential." 


114  CHINESE   CLASSICS. 

XYI.  Mencius  said,  "  Never  has  he  who  would  by 
his  excellence  subdue  men  been  able  to  subdue  them. 
Let  a  prince  seek  by  his  excellence  to  nourish  men, 
and  he  will  be  able  to  subdue  the  whole  empire.  It  is 
impossible  that  any  one  should  become  ruler  of  the 
empire  to  whom  it  has  not  yielded  the  subjection  of 
the  heart." 

XVII.  Mencius  said,  "Words  which  are  not  true  are 
inauspicious,  and  the  words  which  are  most  truly  ob- 
noxious to  the  name  of  inauspicious,  are  those  which 
throw  into  the  shade  men  of  talents  and  virtue. 

XYIII.  1.  The  disciple  Seu  said,  "  Chung-ne  often 
praised  water,  saying, '  0  water!  0  water  ! '  What  did 
he  find  in  water  to  praise  f  " 

2.  Mencius  replied,  "  There  is  a  spring  of  water ; 
how  it  gushes  out !  It  rests  not  day  nor  night.  It 
fiUs  up  every  hole,  and  then  advances,  flowing  on  to  the 
four  seas.  Such  is  water  having  a  spring  !  It  was  this 
which  he  found  in  it  to  praise. 

3.  But  suppose  that  the  water  has  no  spring. — In  the 
seventh  and  eighth  months  when  the  rain  falls  abun- 
dantly, the  channels  in  the  fields  are  all  filled,  but  their 
being  dried  up  again  may  be  expected  in  a  short  time. 
So  a  superior  man  is  ashamed  of  a  reputation  beyond 
his  merits." 

XIX.  1.  Mencius  said,  "  That  whereby  man  differs 
from  the  lower  animals  is  but  small.  The  mass  of 
people  cast  it  away,  while  superior  men  preserve  it. 

2.  "  Shun  clearly  understood  the  multitude  of  things, 
and  closely  observed  the  relations  of  humanity.  He 
walked  along  the  path  of  benevolence  and  righteous- 
ness; he  did  not  need  to  pursue  benevolence  and 
righteousness." 

XX.  1.  Mencius  said,  "Yu  hated  the  pleasant 
wine,  and  loved  good  words. 

2.  "  T^ang  held  fast  the  Mean,  and  employed  men  of 


WORKS  OF  MENCIUS.  115 

talents  and  virtue  without  regard  to  where  they  came 
from. 

3.  "  King  Wan  looked  on  the  people  as  he  would  on 
a  man  who  was  wounded,  and  he  looked  towards  the 
right  path  as  if  he  could  not  see  it. 

4. . "  King  Woo  did  not  slight  the  near,  and  did  not 
forget  the  distant 

6.  "  The  duke  of  Chow  desired  to  unite  in  himself 
the  virtues  of  those  kings,  those  founders  of  the  three 
dynasties,  that  he  might  display  in  his  practice  the  four 
things  which  they  did.  If  he  saw  any  thing  in  them 
not  suited  to  his  time,  he  looked  up  and  thought  about 
it,  from  day-time  into  the  night,  and  when  he  was  for- 
tunate enough  to  master  the  difficulty,  he  sat  waiting 
for  the  morning." 

XXI.  1.  Mencius  said, ''  The  traces  of  imperial  rule 
were  extinguished,  and  the  imperial  odes  ceased  to  be 
made.  When  those  odes  ceased  to  be  made,  then  the 
Ch^un-Ts-ew  was  produced. 

2.  "  The  Shing  of  Tsin,  the  Taou-wuh  of  Ts^oo,  and 
the  Ch'un-Ts^ew  of  Loo,  were  books  of  the  same  char- 
acter. 

3.  "  The  subject  of  the  Ch^un-wuh  was  the  affairs  of 
Hwan  of  Ts^e  and  Wan  of  Tsin,  and  its  style  was 
the  historical.  Confucius  said,  ^  Its  righteous  decisions 
I  ventured  to  make.' " 

XXII.  1.  Mencius  said,  "  The  influence  of  a  sove- 
reign sage  terminates  in  the  fifth  generation.  The  in- 
fluence of  a  mere  sage  does  the  same. 

2.  "  Although  I  could  not  be  a  disciple  of  Confucius 
himself,  I  have  endeavored  to  cultivate  my  virtue  by 
means  of  others  who  were." 

XXIII.  Mencius  said,  "  When  it  appears  proper  to 
take  a  thing,  and  afterwards  not  proper,  to  take  it  is 
contrary  to  moderation.  When  it  appears  proper  to 
give  a  thing  and  afterwards  not  proper,  to  give  it  is 


116  CHINESE   CLASSICS. 

contrary  to  kindness.  When  it  appears  proper  to  sac- 
rifice one's  life,  and  afterwards  not  proper,  to  sacrifice 
it  is  contrary  to  bravery." 

XXIV.  1.  Pang  Mung  learned  archery  of  E. 
When  he  had  acquired  completely  all  the  science  of  E, 
he  thought  that  in  all  the  empire  only  E  was  superior 
to  himself,  and  so  he  slew  him.  Mencius  said,  "  In  this 
case  E  also  was  to  blame.  Kung-ming  E  indeed^  said 
'  It  would  appear  as  if  he  were  not  to  be  blamed,'  but 
he  thereby  only  meant  that  his  blame  was  slight.  How 
can  he  be  held  without  any  blame  ?  " 

2.  "  The  people  of  Ch^ing  sent  Tsze-cho  Yu  to  make 
a  stealthy  attack  on  Wei,  which  sent  Yu-kung  Sze  to 
pursue  him.  Tsze-cho  Yu  said, '  To-day  I  feel  unwell, 
so  that  I  cannot  hold  my  bow.  I  am  a  dead  man ! ' 
At  the  sojme  time  he  asked  his  driver, '  Who  is  it  that  is 
pursuing  me  ? '  The  driver  said, '  It  is  Yu-kung  Sze,' 
on  which  he  exclaimed, '  I  shall  live.'  The  driver  said, 
'  Yu-kung  Sze  is  the  best  archer  of  Wei,  what  do  you 
mean  by  saying — I  shall  live  ?'  Yu  replied, '  Yu-kung 
Sze  learned  archery  from  Yin-kung  T^o,  who  again 
learned  it  from  me.  Now,  Yin-kung  T^o  is  an  upright 
man,  and  the  friends  of  his  selection  must  be  upright 
also!  When  Yu-kung  Sze  came  up,  he  said, '  Master, 
why  are  you  not  holding  your  bow  ? '  Tu  answered 
him, '  To-day  I  am  feeling  unwell,  and  cannot  hold  my 
bow.'  On  this  Sze  said, '  I  learned  archery  from  Yin- 
kung  T^o,  who  again  learned  it  from  you.  I  cannot 
bear  to  injure  you  with  your  own  science.  The  busi- 
ness of  to-day,  however,  is  the  prince's  business,  which 
I  dare  not  neglect.  He  then  took  his  arrows,  knocked 
ofi*  their  steel-points  against  the  car ria*ge- wheel,  dis- 
charged four  of  them,  and  returned." 

XXV.  1.  Mencius  said,  "  If  the  lady  Se  had  been 
covered  with  a  filthy  head-dress,  all  people  would  have 
stopped  their  noses  in  passing  her. 


WORKS  OF  MENCIUS.  117 

2.  "  Though  a  man  may  be  wicked^  yet  if  he  adjust 
his  thoughts,  fast,  and  bathe,  he  may  sacrifice  to  God." 

XXVI.  1.  Mencius  said,  "  All  who  speak  about  the 
natures  of  things,  have  in  fact  only  their  phenomena 
to  reason  from,  and  the  value  of  a  phenomenon  is  in 
its  being  natural. 

2.  "  What  I  dislike  in  your  wise  men  is  their  boring 
out  their  conclusions.  If  those  wise  men  would  only 
act  as  Yu  did  when  he  conveyed  away  the  waters, 
there  would  be  nothing  to  dislike  in  their  wisdom.  The 
manner  in  which  Yu  conveyed  away  the  waters  was  by 
doing  what  gave  him  no  trouble.  If  your  wise  men 
would  also  do  that  which  gave  them  no  trouble,  their 
knowledge  would  also  be  great. 

3.  "  There  is  heaven  so  high ;  there  are  the  stars  so 
distant.  If  we  have  investigated  their  phenomena,  we 
may,  while  sitting  in  our  places,  go  back  to  the  solstice 
of  a  thousand  years  ago" 

XXVII.  1.  The  officer  Kung-hang  having  on  hand 
the  funeral  of  one  of  his  sons,  the  Master  of  the  Eight 
went  to  condole  with  him.  When  this  nohle  entered 
the  door,  some  called  him  to  them  and  spoke  with  him, 
and  spme  went  to  his  place  and  spoke  with  him. 

2.  Mencius  did  not  speak  with  him,  so  that  he  was 
displeased,  and  said,  "  All  the  gentlemen  have  spoken 
with  me.  There  is  only  Mencius  who  does  not  speak 
to  me,  thereby  slighting  me." 

3.  Mencius,  having  heard  of  this  remark,  said,  "  Ac- 
cording to  the  prescribed  rules,  in  the  court,  individuals 
may  not  change  their  places  to  speak  with  one  another, 
nor  may  they  pass  from  their  ranks  to  bow  to  one  an- 
other. I  was  wishing  to  observe  this  rule,  and  Tsze- 
gaou  understands  it  that  I  was  slighting  him : — is  not 
this  strange  ?  " 

XXVIII.  1.  Mencius  said,  "  That  whereby  the  su- 
perior man  is  distinguished  from  other  men  is  what  he 

14 


118  CHINESE   CLASSICS. 

preserves  in  his  heart ; — namely,  benevolence  and  pro- 
priety. 

2.  "  The  benevolent  man  loves  others.  The  man  of 
propriety  shows  respect  to  others. 

3.  "  He  who  loves  others  is  constantly  loved  by  them. 
He  who  respects  others  is  constantly  respected  by  them. 

4.  "  Here  is  a  man,  who  treats  me  in  a  perverse  and 
unreasonable  manner.  The  superior  man  in  such  a 
case  will  turn  round  upon  himself — '  I  must  have  been 
wanting  in  benevolence  ;  I  must  have  been  wanting  in 
propriety : — how  should  this  have  happened  to  me  ? ' 

,5.  "He  examines  himself,  and  is  specially  benevo- 
lent. He  turns  round  upon  himself,  and  is  specially 
observant  of  propriety.  The  perversity  and  unreason- 
ableness of  the  other,  however,  are  still  the  same.  The 
superior  man  will  again  turn  round  on  himself — ^I 
must  have  been  failing  to  do  my  utmost.' 

6.  "  He  turns  round  upon  himself,  and  proceeds  to 
do  his  utmost,  but  still  the  perversity  and  unreasonable- 
ness of  the  other  are  repeated.  On  this  the  superior 
man  says,  ^  This  is  a  man  utterly  lost  indeed  1  Since 
he  conducts  himself  so,  what  is  there  to  choose  between 
him  and  a  brute  ?  Why  should  I  go  to  contend  with  a 
brute  ? ' 

7.  "  Thus  it  is  that  the  superior  man  has  a  life-long 
anxiety  and  not  one  morning's  calamity.  As  to  what 
is  matter  of  anxiety  to  him,  that  he  has. — He  says, 
'  Shun  was  a  man,  and  I  also  am  a  man.  But  Shun  be- 
came an  example  to  the  empire,  and  his  conduct  was 
worthy  to  be  handed  down  to  after  ages,  while  I  am 
nothing  better  than  a  villager.'  This  indeed  is  proper 
matter  of  anxiety  to  him.  And  in  what  way  is  he 
anxious  about  it  ?  Just  that  he  may  be  like  Shun : — 
then  only  will  he  stop.  As  to  what  the  superior  man 
would  feel  to  be  a  calamity,  there  is  no  such  thing.  He 
does  nothing  which  is  not  according  to  propriety.     If 


WORKS   OF  MENCIUS.  119 

there  should  befal  him  one  morning's  calamity,  the  su- 
perior man  does  not  account  it  a  calamity." 

XXIX.  1.  Yu  and  Tseih,  in  an  age  of  tranquilliz- 
ing government,  thrice  passed  their  doors  without  en- 
tering them.     Confucius  praised  them. 

2.  The  disciple  Yen,  in  an  age  of  confusion,  dweir 
in  a  mean  narrow  lane,  having  his  single  bamboo-cup 
of  rice,  and  his  single  gourd-dish  of  water ;  other  men 
could  not  have  endured  the  distress,  but  he  did  not 
allow  his  joy  to  be  affected  by  it.  Confucius  praised 
him. 

3.  Mencius  said,  "  Yu,  Tseih,  and  Yen  Hwuy  agreed 
in  the  principle  of  their  conduct. 

4.  "  Yu  thought  that  if  any  one  in  the  empire  were 
drowned,  it  was  as  if  he  drowned  him.  Tseih  thought 
that  if  any  one  in  the  empire  suffered  hunger,  it  was  as 
if  he  famished  him.  It  was  on  this  account  that  they 
were  so  earnest. 

5.  "  If  you  and  Tseih,  and  the  philosopher  Yen,  had 
exchanged  places,  each  would  have  done  what  the  other 
did. 

6.  "  Here  now  in  the  same  apartment  with  you  are 
people  fighting : — you  ought  to  part  them.  Though 
you  part  them  with  your  cap  simply  tied  over  your  un- 
bound hair,  your  conduct  will  be  allowable. 

7.  "If  the  fighting  be  only  in  the  village  or  neigh- 
bourhood, if  you  go  to  put  an  end  to  it  with  your  cap 
tied  over  your  hair  unbound,  you  will  be  in  error.  Al- 
though you  should  shut  your  door  iri  such  a  case,  your 
conduct  would  be  allowable." 

XXX.  1.  The  disciple  Kung-too  said,  "  Throughout 
the  whole  kingdom  every  body  pronounces  K^wang  un- 
filial.  But  you,  Master,  keep  company  with  him,  and 
moreover  treat  him  with  politeness.  I  venture  to  ask 
why  you  do  so  ?  " 

2.  Mencius  replied,  "  There  are  five  things  which  are 


120  CHINESE   CLASSICS. 

said  in  the  common  practice  of  the  age  to  be  unfilial. 
The  first  is  laziness  in  the  use  of  one's  four  limbs,  with- 
out attending  to  the  nourishment  of  his  parents.  The 
second  is  gambling  and  chess-playing,  and  being  fond  of 
wine,  without  attending  to  the  nourishment  of  his  pa- 
rents. The  third  is  being  fond  of  goods  and  money, 
and  selfishly  attached  to  his  wife  and  children,  without 
attending  to  the  nourishment  of  his  parents.  The 
fourth  is  following  the  desires  of  one's  ears  and  eyes, 
so  as  to  bring  his  parents  to  disgrace.  The  fifth  is  be- 
ing fond  of  bravery,  fighting  and  quarrelling  so  as  to 
endanger  his  parents.  Is  Chang  guilty  of  any  one  of 
these  things  ?  " 

3.  "  Now  between  Chang  and  his  father  there  arose 
disagreement,  he,  the  son,  reproving  his  father,  to  urge 
him  what  was  good. 

4.  "To  urge  one  another  to  what  is  good  by  reproofs 
is  the  way  of  friends.  But  such  urging  between  father 
and  son  is  the  greatest  injury  to  the  kindness,  which 
should  prevail  between  them. 

5.  "Moreover,  did  not  Chang  wish  to  have  in  his 
family  the  relationships  of  husband  and  wife,  child  and 
mother  ?  But  because  he  had  offended  his  father,  and 
was  not  permitted  to  approach  him,  he  sent  away  his 
wife,  and  drove  forth  his  son,  and  all  his  life  receives 
no  cherishing  attention  from  them.  He  settled  it  in 
his  mind  that  if  he  did  not  act  in  this  way,  his  would 
be  one  of  the  greatest  of  crimes. — Such  and  nothing 
more  is  the  case  of  Chang." 

XXXI.  1.  When  the  philosopher  Tsang  dwelt  in 
Wooshing,  there  came  a  band  from  Yue  to  plunder  it. 
Some  one  said  to  him,  "  The  plunderers  are  coming : — 
why  not  leave  this  ?  "  Tsang  on  this  left  the  city,  say- 
ing to  the  man  in  charge  of  the  house,  "  Do  not  lodge 
any  persons  in  my  house,  lest  they  break  and  injure 
the  plants  and  trees."     When  the  plunderers  withdrew, 


WORKS  OF    IMENCIUS.  121 

he  sent  word  to  hinij  saying,  '^  Repair  the  walls  of  my 
house.  I  am  about  to  return."  When  the  plunderers 
retired,  the  philsopher  Tsang  returned  accordingly. 
His  disciples  said,  "  Since  our  master  was  treated  with 
so  much  sincerity  and  respect,  for  him  to  be  the  first 
to  go  away  on  the  arrival  of  the  plunderers,  so  as  to  be 
observed  by  the  people,  and  then  to  return  on  their  re- 
tiring, appears  to  us  to  be  improper."  Shinyew  Hing 
said,  "  You  do  not  understand  this  matter.  Formerly, 
when  Shin-yew  was  exposed  to  the  outbreak  of  the 
grass-carriers,  there  were  seventy  disciples  in  our  mas- 
ter's following,  and  none  of  them  took  part  in  the  mat- 
ter. 

2.  When  Tsze-sze  was  living  in  Wei,  there  came  a 
band  from  Ts^e  to  plunder.  Some  one  said  to  him, 
"  The  plunderers  are  coming ; — why  not  leave  this  ?  " 
Tsze-sze  said,  "  If  I  go  away,  whom  will  the  prince  have 
to  guard  the  State  with  ?  " 

3.  Mencius  said,  "  The  philosopher  Tsang  and  Tsze- 
sze  agreed  in  the  principle  of  their  conduct.  Tsang 
was  a  teacher ; — in  the  place  of  a  father  or  elder 
brother.  Tsze-sze  was  a  minister  ; — in  a  meaner  place. 
If  the  philosophers  Tsang  and  Tsze-sze  had  exchanged 
places,  the  one  would  have  done  what  the  other  did." 

XXXII.  The  officer  Ch^oo  said  to  Mencius,  "  Mas- 
ter, the  king  sent  persons  to  spy  out  whether  you  were 
really  different  from  other  men."  Mencius  said,  "  How 
should  I  be  different  from  other  men !  Yaou  and  Shun 
were  just  the  same  as  other  men." 

XXXIII.  1.  A  man  of  Ts^e  had  a  wife  and  a  con- 
cubine, and  lived  together  with  them  in  his  house. 
When  their  husband  went  out,  he  would  get  himself 
well  filled  with  wine  and  flesh,  and  then  return,  and,  on 
his  wife's  asking  him  with  whom  he  ate  and  drank,  they 
were  sure  to  be  all  wealthy  and  honorable  people.  The 
wife  informed  the  concubine,  saying,  "  When  our  good 


122  CHINESE   CLASSICS. 

man  goes  out,  he  is  sure  to  come  back  having  partaken 
plentifully  of  wine  and  flesh.  I  asked  with  whom  he 
ate  and  drank,  and  they  are  all,  it  seems,  wealthy  and 
honourable  people.  And  yet  no  people  of  distinction 
ever  come  here.  I  will  spy  out  where  our  good  man 
goes.  Accordingly,  she  got  up  early  in  the  morning, 
and  privately  followed  wherever  her  husband  went. 
Throughout  the  whole  city,  there  was  no  one  who  stood 
or  talked  with  him.  At  last,  he  came  to  those  who 
were  sacrificing  among  the  tombs  beyond  the  outer 
wall  on  the  east,  and  begged  what  they  had  over.  Not 
being  satisfied,  he  looked  about,  and  went  to  another 
party  : — and  this  was  the  way  in  which  he  got  himself 
satiated.  His  wife  returned,  and  informed  the  concu- 
bine, saying,  "  It  was  to  our  husband  that  we  looked  up 
in  hopeful  contemplation,  with  whom  our  lot  is  cast  for 
life ; — and  now  these  are  his  ways  ! "  On  this,  along 
with  the  concubine  she  reviled  their  husband,  and  they 
wept  together  in  the  middle  hall.  In  the  mean  time 
the  husband,  knowing  nothing  of  all  this,  came  in  with 
a  jaunty  air,  carrying  himself  proudly  to  his  wife  and 
concubine. 

2.  In  view  of  a  superior  man,  as  to  the  ways  by 
which  men  seek  for  riches,  honours,  gain,  and  advance- 
ment, there  are  few  of  their  wives  and  concubines  who 
would  not  be  ashamed  and  weep  together  on  account 
of  them. 


WORKS  OF  MENCIUS.  123 


BOOK  V. 
WAN  CHANG.    PART  I. 

Chapter  I.  1.  Wan  Chang  asked  Mencius,  saying, 
When  "  Shun  went  into  the  fields,  he  cried  out  and 
wept  towards  the  pitying  heavens.  Why  did  he  cry 
out  and  weep  ?  "  Mencius  repHed/  "  He  was  dissatis- 
fied, and  full  of  earnest  desire." 

2.  Wan  Chang  said,  "  When  his  parents  love  him,  a 
son  rejoices  and  forgets  them  not.  When  his  parents 
hate  him,  though  they  punish  him,  he  does  not  murmur. 
Was  Shun  then  murmuring  against  his  parents  f " 
Mencius  answered,  ^^  Chiang  Seih  asked  Kung-ming 
Kaou,  saying,  ^  As  to  Shun's  going  into  the  fields,  I  have 
received  your  instructions,  but  I  do  not  know  about  his 
weeping  and  crying  out  to  the  pitying  heavens  and  to 
his  parents.'  Kung-ming  Kaou  answered  him,  ^  You  do 
not  understand  that  matter.'  Now,  Kung-ming  Kaou 
supposed  that  the  heart  of  the  filial  son  could  not  be 
so  free  of  sorrow.  Shun  would  say, '  I  exert  my 
strength  to  cultivate  the  fields,  but  I  am  thereby  only 
discharging  my  office  as  a  son.  What  can  there  be  in 
me  that  my  parents  do  not  love  me  ? ' 

3.  ^'  The  emperor  caused  his  own  children,  nine  sons 
and  two  daughters,  the  various  officers,  oxen  and  sheep, 
storehouses  and  granaries,  all  to  be  prepared,  to  serve 
Shun  amid  the  channeled  fields.  Of  the  scholars  of  the 
empire  there  were  multitudes  who  flocked  to  him.  The 
emperor  designed  that  Shwi  should  superintend  the 
empire  along  with  him,  and  then  to  transfer  it  to  him 
entirely.     But  because  his  parents  were  not  in  accord 


124  CHINESE   CLASSICS. 

with  him,  he  felt  like  a  poor  man  who  has  nowhere  to 
turn  to. 

4.  "  To  be  delighted  in  by  the  scholars  of  the  em- 
pire, is  what  men  desire,  but  it  was  not  sufficient  to  re- 
move the  sorrow  of  Shun,  The  possession  of  beauty 
is  what  men  desire,  and  Shun  had  for  his  wives  the  two 
daughters  of  the  emperor,  but  this  was  not  sufficient 
to  remove  his  sorrow.  Riches  are  what  men  desire,  and 
the  empire  was  the  rich  property  of  Shun,  but  this 
was  not  sufficient  to  remove  his  sorrow.  Honours  are 
what  men  desire,  and  Shun  had  the  dignity  of  being 
emperor,  but  this  was  not  sufficient  to  remove  his  sor- 
row. The  reason  why  the  being  the  object  of  men's 
delight,  the  possession  of  beauty,  riches,  and  honours, 
were  not  sufficient  to  remove  his  sorrow,  was  that  it 
could  be  removed  only  by  his  getting  his  parents  to  be 
in  accord  with  him. 

5.  "  The  desire  of  the  child  is  towards  his  father  and 
mother.  When  he  becomes  conscious  of  the  attrac- 
tions of  beauty,  his  desire  is  towards  young  afid  beau- 
tiful women.  When  he  comes  to  have  a  wife  and 
children,  his  desire  is  towards  them.  When  he  obtains 
office,  his  desire  is  towards  his  sovereign : — if  he  cannot 
get  the  regard  of  his  sovereign,  he  burns  within.  But 
the  man  of  great  filial  piety,  to  the  end  of  his  life,  has 
his  desire  towards  his  parents.  In  the  great  Shun  I 
see  the  case  of  one  whose  desire  of  fifty  years  was 
towards  them." 

II.  1.  Wan  Chang  asked  Mencius,  saying,  "It  is 
said  in  the  Book  of  Poetry, 

'  In  marrying  a  wife,  how  ought  a  man  to  proceed  ? 

He  must  inform  his  parents.' 
If  the  rule  be  indeed  as  here  expressed,  no  man  ought 
to  have  illustrated  it  so  well  as  Shun.     How  was  it  that 
Shun's  marriage  took  place  without  his  informing  his 
parents  ?  "     Mencius  replied,  "  If  he  had  infonned  them, 


WORKS  OF  MENCIUS.  125 

he  would  not  have  been  able  to  marry.  That  male  and 
female  should  dwell  together,  is  the  greatest  of  human 
relations.  If  Shun  had  informed  his  parents,  he  must 
have  made  void  this  greatest  of  human  relations,  thereby 
incurring  their  resentment.  On  this  account,  he  did 
not  inform  them." 

2.  Wan  Chang  said,  "  As  to  Shun's  marrying  without 
informing  his  parents,  I  have  heard  your  instructions ; 
but  how  was  it  that  the  emperor  gave  him  his  daugh- 
ters as  wives  without  informing  Shun's  parents?'' 
Mencius  said,  "  The  emperor  also  knew  that  if  he  in- 
formed them,  he  could  not  marry  his  daughters  to  him." 

3.  Wan  Chang  said,  "  His  parents  set  Shun  to  repair 
a  granary,  to  which,  the  ladder  having  been  removed, 
Koo-sow  set  fire.  They  also  made  him  dig  a  well.  He 
got  out,  but  they,  7iot  knowing  that,  proceeded  to  cover 
him  up.  Seang  said,  ^  Of  the  scheme  to  cover  up  the 
city-forming  prince  the  merit  is  all  mine.  Let  my  pa- 
rents have  his  oxen  and  sheep.  Let  them  have  his 
storehouses  and  granaries.  His  shield  and  spear  shall 
be  mine.  His  lute  shall  be  mine.  His  bow  shall  be 
mine.  His  two  wives  I  shall  make  attend  for  me  to  my 
bed.'  Seang  then  went  away  into  Shun's  palace,  and 
there  was  Shun  on  his  couch  playing  on  his  lute.  Seang 
said, '  I  am  come  simply  because  I  was  thinking  anxi- 
ously about  you.  At  the  same  time,  he  blushed  deeply. 
Shun  said  to  him, '  There  are  all  my  officers : — do  you 
undertake  the  government  of  them  for  me.'  I  do  not 
know  whether  Shun  was  ignorant  of  Seang's  wishing 
to  kill  him."  Mencius  answered,  "  How  could  he  be 
ignorant  of  that  ?  But  when  Seang  was  sorrowful,  he 
was  also  sorrowful ;  when  Seang  was  joyful,  he  was  also 
joyful." 

4.  Chang  said,  "  In  that  case,  then,  did  not  Shun  re- 
joice h}^ocritically  ? "  Mencius  replied,  "No.  For- 
merly, some  one  sent  a  present  of  a  live  fish  to  Tsze- 

15 


126  CHINESE   CLASSICS. 

ch^an  of  CMng.  Tsze-cVan  ordered  his  pond-keeper 
to  keep  it  in  the  pond,  but  that  officer  cooked  it,  and 
reported  the  execution  of  his  commission,  saying, 
'  When  I  first  let  it  go,  it  appeared  embarrassed.  In  a 
little,  it  seemed  to  be  somewhat  at  ease,  and  then  it 
swam  away  joyfully.'  Tsze-cVan  observed, '  It  had  got 
into  its  element ! '  The  pond-keeper  then  went  out  and 
said, '  Who  calls  Tsze-ch^an  a  wise  man  ?  After  I  had 
cooked  and  eaten  the  fish,  he  says, — It  had  got  into  its 
element !  it  had  got  into  its  element ! '  Thus  a  supe- 
rior man  may  be  imposed  on  by  what  seems  to  be  as  it 
ought  to  be,  but  he  cannot  be  entrapped  by  what  is 
contrary  to  right  principle.  Seang  came  in  the  way  in 
which  the  love  of  his  elder  brother  would  have  made 
him  come ;  therefore  Shun  sincerely  believed  him,  and 
rejoiced.     What  hypocrisy  was  there  ?  " 

in.  Wan  Chang  said,  "Seang  made  it  his  daily 
business  to  slay  Shun.  When  Shun  was  made  empe- 
ror, how  was  it  that  he  only  banished  him  ?  "  Mencius 
said, "  He  raised  him  to  be  a  prince.  Some  supposed 
that  it  was  banishing  him." 

2.  Wan  Chang  said,  "Shun  banished  the  superin- 
tendent of  works  to  Yew-chow ;  he  sent  away  Hwan- 
taou  to  the  mountain  Ts^ung ;  he  slew  the  prince  of 
San  Meaou  in  San-wei;  and  he  imprisoned  K'wan  on 
the  mountain  Yu.  When  the  crimes  of  those  four  were 
thus  punished,  the  whole  empire  acquiesced : — it  was  a 
cutting  ofi*  of  men  who  were  destitute  of  benevolence. 
But  Seang  was  of  all  men  the  most  destitute  of  benev- 
lence,  and  Shun  raised  him  to  be  the  prince  of  Yew-pe ; 
— of  what  crimes  had  the  people  of  Yew-pe  been  guilty? 
Does  a  benevolent  man  really  act  thus  ?  In  the  case 
of  other  men,  he  cut  them  off;  in  the  case  of  his 
brother,  he  raised  him  to  be  a  prince."  Mencius  replied, 
"  A  benevolent  man  does  not  lay  up  anger,  nor  cherish 
resentment  against  his  brother,  but  only  regards  him 


WORKS    OF   MENCIUS.  127 

with  affection  and  love.  Regarding  him  with  affection, 
he  wishes  him  to  be  honourable  :  regarding  him  with 
love,  he  wishes  him  to  be  rich.  The  appointment  of 
Seany  to  be  the  prince  of  Yew-pe  was  to  enrich  and  en- 
noble him.  If  while  Shun  himself  was  emperor,  his 
brother  had  been  a  common  man,  could  he  have  l3een' 
said  to  regard  him  with  affection  and  love  ?  " 

3.  Wan  Chang  said,  "I  venture  to  ask  what  you 
mean  by  saying  that  some  supposed  that  it  was  a  ban- 
ishing of  Seang  ?  "  Meneius  replied,  "  Seang  could  do 
nothing  in  his  State.  The  emperor  appointed  an  offi- 
cer to  administer  its  government,  and  to  pay  over  its 
revenues  to  him.  This  treatment  of  him  led  to  its  be- 
ing said  that  he  was  banished.  How  indeed  could  he 
be  allowed  the  means  of  oppressing  the  people  ?  Nev- 
ertheless, Shun  wished  to  be  continually  seeing  him, 
and,  by  this  arrangement,  he  came  incessantly  to  court, 
as  is  signified  in  that  expression — '  He  did  not  wait  for 
the  rendering  of  tribute,  or  affairs  of  government,  to 
receive  the  prince  of  Yew-pe.'  " 

IV.  1.  Heen-k^ew  Mung  asked  Meneius,  saying, 
^  There  is  the  saying, — ^  A  scholar  of  complete  virtue 
may  not  be  employed  as  a  minister  by  his  sovereign, 
nor  treated  as  a  son  by  his  father.  Shun  stood  with 
his  face  to  the  south,  and  Yaou,  at  the  head  of  all  the 
princes,  appeared  before  him  at  court  with  his  face  to 
the  north.  Koo-sow  also  did  the  same.  When  Shun 
saw  Koo-sow,  his  countenance  became  discomposed. 
Confucius  said.  At  this  time,  in  what  a  perilous  condi- 
tion was  the  empire  !  Its  state  was  indeed  unsettled' — 
I  do  not  know  whether  what  is  here  said  really  took 
place."  Meneius  replied,  "No.  These  are  not  the 
words  of  a  superior  man.  They  are  the  sayings  of  an 
uncultivated  person  of  the  east  of  Ts^e.  When  Yaou 
was  old.  Shun  was  associated  with  him  in  the  govern- 
ment.    It  is  said  in  the  Canon  of  Yaou, '  After  twenty 


128  CHINESE   CLASSICS. 

and  eight  years,  the  Highly  Meritorious  one  deceased. 
The  people  acted  as  if  they  were  mourning  for  a  father 
or  mother  for  three  years,  and  up  to  the  borders  of  the 
four  seas  every  sound  of  music  was  hushed/  Confucius 
said, '  There  are  not  two  suns  in  the  sky,  nor  two  sov- 
ereigns over  the  people/  Shun  having  been  emperor, 
and,  moreover,  leading  on  all  the  princes  to  observe 
the  three  years'  mourning  for  Yaou,  there  would  have 
been  in  this  case  two  emperors." 

2.  Heen-k^ew  Mung  said,  "  On  the  point  of  Shun's 
not  treating  Yaou  as  a  minister,  I  have  received  your 
instructions.     But  it  is  said  in  the  Book  of  Poetry, 

'  Under  the  whole  heaven. 
Every  spot  is  the  sovereign's  ground ; 
To  the  borders  of  the  land. 
Every  individual  is  the  sovereign's  minister ; ' 
— and  Shun  had  become  emperor.     I  venture  to  ask 
how  it  was  that  Koo-sow  was  not  one  of  his  ministers." 
Mencius  answered,  "  That  ode  is  not  to  be  understood 
in  that  way  : — it  speaks  of  being  laboriously  engaged 
in  the  sovereign's  business,  so  as  not  to  be  able  to  nour- 
ish one's  parents,  as  if  the  author  said, '  This  is  all  the 
sovereign's  business,  and  how  is  it  that  I  alone  am  sup- 
posed to  have  ability,  and  am  made  to  toil  in  it?' 
Therefore,  those  who  explain  the  odes,  may  not  insist 
on  one  term  so  as  to  do  violence  to  a  sentence,  nor  on 
a  sentence  so  as  to  do  violence  to  the  general  scope. 
They  must  try  with  their  thoughts  to  meet  that  scope, 
and  then  we  shall  apprehend  it.     If  we  simply  take 
single  sentences,  there  is  that  in  the  ode  called  '  The 
Milky  Way,'— 

'  Of  the  black  haired  people  of  the  remnant  of  Chow, 
There  is  not  half  a  one  left.'   . 
If  it  had  been  really  as  thus  expressed,  then  not  an  in- 
dividual of  the  people  of  Chow  was  left. 

3.  "  Of  all  which  a  filial  son  can  attain  to,  there  is 


WORKS   OF  MENCIUS.  129 

nothing  greater  than  his  honouring  his  parents.  And 
of  what  can  be  attained  to  in  the  honouring  one's  par 
rents,  there  is  nothing  greater  than  the  nourishing 
them  with  the  whole  empire.  Koo-sow  was  the  father 
of  the  emperor ; — this  was  the  height  of  honour.  Shun 
nourished  him  with  the  whole  empire ; — this  was  the 
height  of  nourishing.  In  this  was  verified  the  senti- 
ment in  the  Book  of  Poetry, 

'  Ever  cherishing  filial  thoughts, 
Those  filial  thoughts  became  an  example  to  after 
ages,^ 

4.  "It  is  said  in  the  Book  of  History,  ^Eeverently 
performing  his  duties,  he  waited  on  Koo-sow,  and  was 
full  of  veneration  and  awe.  Koo-sow  also  believed  him 
and  conformed  to  virtue.' — This  is  the  true  case  of  the 
scholar  of  complete  virtue  not  being  treated  as  a  son  by 
his  father." 

y.  1.  Wan  Chang  said,  "  Was  it  the  case  that  Yaou 
gave  the  empire  to  Shun  ?  "  Mencius  said,  "  No.  The 
emperor  cannot  give  the  empire  to  another." 

2.  "  Yes ; — but  Shun  had  the  empire.  Who  gave  it 
to  him  ?  "     "  Heaven  gave  it  to  him,"  was  the  answer. 

3.  "^Heaven  gave  it  to  him': — did  Heaven  confer 
its  appointment  on  him  with  specific  injunctions  ?  " 

4.  Mencius  replied,  "No.  Heaven  does  not  speak. 
It  simply  showed  its  will  by  his  personal  conduct,  and 
his  conduct  of  affairs." 

5.  " '  It  showed  its  will  by  his  personal  conduct  and 
his  conduct  of  affairs ' : — how  was  this  ?  "  Mencius'  an- 
swer was,  "  The  empire  can  present  a  man  to  Heaven, 
but  he  cannot  make  Heaven  give  that  man  the  empire. 
A  prince  can  present  a  man  to  the  emperor,  but  he  can- 
not cause  the  emperor  to  make  that  man  a  prince.  A 
great  officer  can  present  a  man  to  his  prince,  but  he  can- 
not cause  the  prince  to  make  that  man  a  great  officer. 
Yaou  presented  Shim  to  Heaven,  and  the  people  ac- 


130  CHINESE  CLASSICS. 

cepted  him.  Therefore  I  say,  ^  Heaven  does  not  speak. 
It  simply  indicated  its  will  by  his  personal  conduct  and 
his  conduct  of  affairs.' " 

6.  Chang  said,  "  I  presume  to  ask  how  it  was  that 
Taou  presented  Shun  to  heaven,  and  Heaven  accepted 
him ;  and  that  he  exhibited  him  to  the  people,  and  the 
people  accepted  him."  Menciiis  replied,  "  He  caused 
him  to  preside  over  the  sacrifices,  and  all  the  spirits 
were  well  pleased  with  them  ; — thus  Heaven  accepted 
him.  He  caused  him  to  preside  over  the  conduct  of 
affairs,  and  affairs  were  well  administered,  so  that  the 
people  reposed  under  him ; — thus  the  people  accepted 
him.  Heaven  gave  the  empire  to  him.  The  people 
gave  it  to  him.  Therefore  I  said, '  The  emperor  cannot 
give  the  empire  to  another.' 

7.  "  Shun  assisted  Yaou  in  the  government  for  twenty 
and  eight  years ; — this  was  more  than  man  could  have 
done,  and  was  from  Heaven.  After  the  death  of  Yaou, 
when  the  three  years'  mourning  was  completed,  Shun 
withdrew  from  the  son  of  Yaou  to  the  south  of  South 
river.  The  princes  of  the  empire,  however,  repairing 
to  court,  went  not  to  the  son  of  Yaou,  but  they  went 
to  Shun.  Litigants  went  not  to  the  son  of  Yaou,  but 
they  went  to  Shun.  Singers  sang  not  the  son  of  Yaou, 
but  they  sang  Shun.  Therefore  I  said,  '  Heaven  gave 
him  the  empire.*  It  was  after  these  things  that  he  went 
to  the  Middle  kingdom,  and  occupied  the  emperor's 
seat.  If  he  had,  byf^ore  these  things,  taken  up  his  resi- 
dence in  the  palace  of  Yaou,  and  had  applied  pressure 
to  the  son  of  Yaou,  it  would  have  been  an  act  of  usurp- 
ation, and  not  the  gift  of  Heaven. 

8.  "  This  sentiment  is  expressed  in  the  words  of  The 
great  Declaration, — '  Heaven  sees  according  as  my  peo- 
ple see ;  Heaven  hears  according  as  my  people  hear.' " 

YL  1.  Wan  Chang  asked  Mencius  saying,  "  People 
say, '  When  the  disposal  of  the  empire  came  to  Yu,  his 


WORKS  OF    MENCIUS.  131 

virtue  was  inferior  to  that  of  Yaou  and  Shun,  and  he 
transmitted  it  not  to  the  worthiest  but  to  his  son/ 
Was  it  so  ? "  Mencius  rephed,  "  No ;  it  was  not  so. 
When  Heaven  gave  the  empire  to  the  worthiest,  it 
was  given  to  the  worthiest.  When  Heaven  gave  it  to 
the  son  of  the  preceding  emperor,  it  was  given  to  him. 
Shun  presented  Yu  to  Heaven.  Seventeen  years 
elapsed,  and  Shun  died.  When  the  three  years'  mourn- 
ing was  expired,  Yu  withdrew  from  the  son  of  Shun  to 
Yang-shing.  The  people  of  the  empire  followed  him 
just  as  after  the  death  of  Yaou,  instead  of  following  his 
son,  they  had  followed  Shun.  Yu  presented  Yih  to 
Heaven.  Seven  years  elapsed,  and  Yu  died.  When 
the  three  years'  mourning  was  expired,  Yih  withdrew 
from  the  son  of  Yu  to  the  north  of  mount  Ke.  The 
princes,  repairing  to  court,  went  not  to  Yih,  but  they 
went  to  K^e.  Litigants  did  not  go  to  Yih,  but  they 
went  to  K^e,  saying, '  He  is  the  son  of  our  sovereign ; ' 
the  singers  did  not  sing  Yih,  but  they  sang  K^e,  saying, 
^  He  is  the  son  of  our  sovereign.' 

2.  "  That  Tan-choo  was  not  equal  to  Ms  father,  and 
Shun's  son  not  equal  to  him ;  that  Shun  assisted  Yaou, 
and  Yu  assisted  Shun,  for  many  years,  conferring  ben- 
efits on  the  people  for  a  long  time ;  that  thus  the  length 
of  time  during  which  Shun,  Yu,  and  Yih,  assisted  in 
the  government  was  so  different ;  and  that  the  sons  of 
the  emperors  were — the  one  a  man  of  talents  and  vir- 
tue, and  the  other  two  inferior  to  their  fathers : — all 
this  was  from  Heaven,  and  what  could  not  be  produced 
by  man.  That  which  is  done  without  man's  doing  it  is 
from  Heaven.  That  which  happens  without  man's  caus- 
ing it  to  happen  is  from  the  ordinance  of  Heaven. 

3.  "In  the  case  of  a  private  individual  obtaining  the 
empire,  there  must  be  in  him  virtue  equal  to  that  of 
Shun  or  Yu,  and  moreover  there  must  be  the  present- 
ing of  him  to  Heaven  by  the  preceding  emperor.     It 


132  CHINESE   CLASSICS. 

was  on  this  account  that  Confucius  did  not  obtain  the 
empire. 

4.  "  When  the  empire  is  possessed  by  natural  succes- 
sion, the  emperor  who  is  displaced  by  Heaven  must  be 
like  Kee  or  Chow.  It  was  on  this  account  that  Yih,  E 
Yin,  and  Chow-kung  did  not  obtain  the  empire. 

6.  "  E  Yin  assisted  T^ang  so  that  he  became  sovereign 
over  the  empire.  After  the  demise  of  T^ang,  Tae-ping 
having  died  before  he  could  be  appointed  emperor, 
Wae-ping  reigned  two  years,  and  Chung-jin  four.  T^ae- 
kea  was  then  turning  upside  down  the  statutes  of  T^ang, 
when  E  Yin  placed  him  in  T^ung,  for  three  years.  There 
T>ae-kea  repented  of  his  errors,  was  contrite,  and  re- 
formed himself  In  T^ung  he  came  to  dwell  in  benev- 
olence and  moved  towards  righteousness,  during  those 
three  years,  listening  to  the  lessons  given  to  him  by  E 
Yhi.     Then  E  Tin  again  returned  with  him  to  Po. 

6.  "Chow-kung's  not  getting  the  empire  was  like 
the  case  of  Yih  and  the  throne  of  Hea,  or  like  that  of 
E  Yin  and  the  throne  of  Yin. 

7.  "  Confucius  said,  '  T^ang  and  Yu  resigned  the 
throne  to  their  worthy  7ninisters.  The  sovereign  of  Hea 
and  those  of  Yin  and  Chow  transmitted  it  to  their  sons. 
The  principle  of  righteousnesss  was  the  same  in  all  the 
cases' " 

VII.  1.  Wan  Chang  asked  Meneius,  saying,  "  Peo- 
ple say  that  E  Yin  sought  an  introduction  to  T^ang  by 
his  knowledge  of  cookery.     Was  it  so  ?  " 

2.  Mencius  replied,  "  No  it  was  not  so.  E  Yin  was  a 
farmer  in  the  lands  of  the  prince  of  Sin,  delighting  in 
the  principles  of  Yaou  and  Shun.  In  any  matter  con- 
trary to  the  righteousness  which  they  prescribed,  or 
contrary  to  their  principles,  though  he  had  been  offered 
the  empire,  he  would  not  have  regarded  it;  though 
there  had  been  yoked  for  him  a  thousand  teams  of 
horses,  he  would  not  have  looked  at  them.    In  any  mai>- 


WORKS  OP  MENCIUS.  133 

ter  contrary  to  the  righteousness  which  they  prescribed, 
or  contrary  to  their  principles,  he  would  neither  have 
given  nor  taken  a  single  straw. 

3.  "  T^ang  sent  persons  with  presents  of  silk  to  in- 
treat  him  to  enter  his  service.  With  an  air  of  indiffer: 
ence  and  self-satisfaction  he  said, '  What  can  I  do  with 
those  silks  with  which  T^ang  invites  me?  Is  it  not 
best  for  me  to  abide  in  the  channeled  fields,  and  so  de- 
light myself  with  the  principles  of  Yaou  and  Shun  ? ' 

4.  "  T^ang  thrice  sent  messengers  to  invite  him. 
After  this,  with  the  change  of  resolution  displayed  in 
his  countenance,  he  spoke  in  a  different  style, — ^  Instead 
of  abiding  in  the  channeled  fields  and  thereby  delight- 
ing myself  with  the  principles  of  Yaou  and  Shun,  had 
I  not  better  make  this  prince  a  prince  like  Yaou  or 
Shun,  and  this  people  like  the  people  of  Yaou  or  Shun? 
Had  I  not  better  in  my  own  person  see  these  things  for 
myself? 

5.  " '  Heaven's  plan  in  the  production  of  mankind  is 
this : — that  they  who  are  first  informed  should  instruct 
those  who  are  later  in  being  informed,  and  they  who 
first  apprehend  principles  should  instruct  those  who  are 
slower  to  do  so.  I  am  one  of  Heaven's  people  who 
have  first  apprehended ; — I  will  take  these  principles 
and  instruct  this  people  in  them.  If  I  do  not  instruct 
them,  who  will  do  so  ? ' 

6.  "  He  thought  that  among  all  the  people  of  the 
empire,  even  the  private  men  and  women,  if  there  were 
any  who  did  not  enjoy  such  benefits  as  Yaou  and  Shun 
conferred,  it  was  as  if  he  himself  pushed  them  into  a 
ditch.  He  took  upon  himself  the  heavy  charge  of  the 
empire  in  this  way,  and  therefore  he  went  to  T^ang,  and 
pressed  upon  him  the  subject  of  attacking  Hea  and  sav- 
ing the  people. 

7.  "  I  have  not  heard  of  one  who  bent  himself,  and 
at  the  same  time  made  others  straight; — how  much 

16 


134  CHINESE   CLASSICS. 

less  could  one  disgrace  himself^  and  thereby  rectify  the 
whole  empire  ?  The  actions  of  the  sages  have  been 
different.  Some  have  kept  remote  from  court,  and 
some  have  drawn  near  to  them ;  some  have  left  their 
offices,  and  some  have  not  done  so: — that  to  which 
those  different  courses  all  turn  is  simply  the  keeping  of 
their  persons  pure. 

8.  "  I  have  heard  that  E  Yin  sought  an  introduction 
to  T^ang  by  the  doctrines  of  Yaou  and  Shun.  I  have 
not  heard  that  he  did  so  by  his  knowledge  of  cookery. 

9.  "  In  the  '  Instructions  of  E/  it  is  said, '  Heaven  de- 
stroying Kee  commenced  attacking  him  in  the  palace 
of  Muh.     I  commenced  in  Po.'  " 

yill.  1.  Wan  Chang  asked  J/encms,  saying,  "Some 
say  that  Confucius,  when  he  was  in  Wei,  lived  with  the 
ulcer-doctor,  and  when  he  was  in  Ts^e,  with  the  attend- 
ant, Tseih  Hwan ; — was  it  so  ?  "  Mencius  replied,  "No ; 
it  was  not  so.  Those  are  the  inventions  of  men  fond 
of  strange  things. 

2.  "  When  he  was  in  Wei,  he  lived  with  Yen  Ch^ow- 
yew.  The  wives  of  the  officer  Me  and  Tsze-loo  were 
sisters,  and  Me  told  Tsze-loo,  '  If  Confucius  will  lodge 
with  me,  he  may  attain  to  the  dignity  of  a  high  noble 
of  Wei.'  Tsze-loo  informed  Confucius  of  this,  and  he 
said, '  That  is  as  ordered  hy  Heaveti!  Confucius  went 
into  office  according  to  propriety,  and  retired  from  it 
according  to  righteousness.  In  regard  to  his  obtaining 
office  or  not  obtaining  it,  he  said,  ^  That  is  as  ordered.' 
But  if  he  had  lodged  with  the  attendant  Tseih  Hwan, 
that  would  neither  have  been  according  to  righteous- 
ness, nor  any  ordering  of  Heaven. 

3.  "  When  Confucius,  being  dissatisfied  in  Loo  and 
Wei,  had  left  those  States,  he  met  with  the  attempt  of 
Hwan,  the  Master  of  the  horse,  of  Sung,  to  intercept 
and  kill  him.  At  that  time,  though  he  was  in  circum- 
stances of  distress,  he  lodged  with  the   city-master 


WORKS    OP  MENCIUS.  135 

Ching,  who  was  then  a  minister  of  Chow,  the  prince  of 
Ch^in. 

4.  "I  have  heard  that  the  characters  of  ministers 
about  court  may  be  discerned  from  those  whom  they 
entertain^  and  those  of  stranger  officers,  from  those 
with  whom  they  lodge.  If  Confucius  had  lodged  with 
the  ulcer-doctor,  and  with  the  attendant  Tseih  Hwan, 
how  could  he  have  been  Confucius  ?  " 

IX.  1.  Wan  Chang  asked  Mencius,  "  Some  say  that 
Pih-le  He  sold  himself  to  a  cattle-keeper  of  Ts'in,  for 
the  skins  of  five  sheep,  and  fed  his  oxen,  in  order  to 
find  an  introduction  to  the  duke  Muh  of  Ts^in ; — is  this 
the  case  ?  "  Mencius  said,  "  No  ;  it  was  not  so.  This 
story  was  invented  by  men  fond  of  strange  things. 

2.  "  Pih-le  He  was  a  man  of  Yu.  The  people  of 
Tsin,  by  the  inducement  of  a  gem  of  Chuy-keih,  and 
four  horses  of  the  Keue  breed,  borrowed  a  passage 
through  Yu  to  attack  Kih.  On  that  occasion,  Kung 
Chi-k^e  remonstrated  against  granting  their  request,  and 
Pih-le  He  did  not  remonstrate. 

3.  "  When  he  knew  that  the  duke  of  Yu  was  not  to 
be  remonstrated  with,  and,  leaving  that  State,  went  to 
Ts^n,  he  had  reached  the  age  of  seventy.  If  by  that 
time  he  did  not  know  that  it  would  be  a  mean  thing 
to  seek  an  introduction  to  the  duke  Muh  of  Ts'in  by 
feeding  oxen,  could  he  be  called  wise  ?  But  not  remon- 
strating where  it  was  of  no  use  to  remonstrate,  could 
he  be  said  not  to  be  wise  ?  Knowing  that  the  duke  of 
Yu  would  be  ruined,  and  leaving  him  before  that  event, 
he  cannot  be  said  not  to  have  been  wise.  Being  then 
advanced  in  Ts^in,  he  knew  that  the  duke  of  Muh  was 
one  with  whom  he  would  enjoy  a  field  for  action,  and 
became  minister  to  him  ; — could  he,  acting  thus,  be  said 
not  to  be  wise  ?  Having  become  chief  minister  of 
Ts^in,  he  made  his  prince  distinguished  throughout  the 
empire,  and  worthy  of  being  handed  down  to  future 


136  CHINESE   CLASSICS. 

ages ; — could  he  have  done  this,  if  he  had  not  been  a 
man  of  talents  and  virtue  ?  As  to  selling  himself  in 
order  to  accomplish  all  the  aims  of  his  prince,  even  a 
villager  who  had  a  regard  for  himself  would  not  do 
such  a  thing,  and  shall  we  say  that  a  man  of  talents 
and  virtue  did  it  ?  " 


BOOK  V. 
WAN  CHANG.    PAET  H. 

Chapter  I.  1.  Mencius  said,  "  Pih-e  would  not  al- 
low his  eyes  to  look  on  a  bad  sight,  nor  his  ears  to  listen 
to  a  bad  sound.  He  would  not  serve  a  prince  whom 
he  did  not  approve,  nor  command  a  people  whom  he 
did  not  esteem.  In  a  time  of  good  government  he 
took  office,  and  on  the  occurrence  of  confusion  he  re- 
tired. He  could  not  bear  to  dwell  either  in  a  court 
from  which  a  lawless  government  emanated,  or  among 
lawless  people.  He  considered  his  being  in  the  same 
place  with  a  villager,  as  if  he  were  to  sit  amid  mud  and 
coals  with  his  court  robes  and  court  cap.  In  the  time 
of  Chow  he  dwelt  on  the  shores  of  the  North  sea,  wait- 
ing the  purification  of  the  empire.  Therefore  when 
men  now  hear  the  character  of  Pih-e,  the  corrupt  be- 
come pure,  and  the  weak  acquire  determination. 

2.  "  E  Yin  said, '  Whom  may  I  not  serve  ?  My  serv- 
ing him  makes  him  my  sovereign.  What  people  may 
I  not  command  ?     My  commanding  them  makes  them 


WORKS  OF  MENCIUS.  137 

my  people/  In  a  time  of  good  govermnent  he  took 
office,  and  when  confusion  prevailed,  he  also  took  office. 
He  said,  ^  Heaven's  plan  in  the  production  of  mankind 
is  this: — that  they  who  are  first  informed  should  in- 
struct those  who  are  later  in  being  informed,  and  they 
who  first  apprehend  principles .  should  instruct  those 
who  are  slower  in  doing  so.  I  am  the  one  of  Heaven's 
people  who  has  first  apprehended  ; — I  will  take  these 
principles  and  instruct  the  people  in  them.'  He  thought 
that  among  all  the  people  of  the  empire,  even  the  com- 
mon men  and  women,  if  there  were  any  who  did  not 
share  in  the  enjoyment  of  such  benefits  as  Yaou  and 
Shun  conferred,  it  was  as  if  he  himself  pushed  them 
into  a  ditch; — for  he  took  upon  himself  the  heavy 
charge  of  the  empire. 

3.  "  Hwuy  of  Lew-hea  was  not  ashamed  to  serve  au 
impure  prince,  nor  did  he  think  it  low  to  be  an  inferior 
officer.  When  advanced  to  employment,  he  did  not 
conceal  his  virtue,  hut  made  it  a  point  to  carry  out  his 
principles.  When  dismissed  and  left  without  office,  he 
yet  did  not  murmur.  When  straightened  by  poverty, 
he  yet  did  not  grieve.  When  thrown  into  the  compa- 
ny of  village  people,  he  was  quite  at  ease  and  could 
not  bear  to  leave  them.  He  had  a  saying,  '  You  are 
you,  and  I  am  I.  Although  you  stand  by  my  side  with 
breast  and  arms  bare,  or  with  your  body  naked,  how 
can  you  defile  me  ? '  Therefore  when  men  now  hear 
the  character  of  Hwuy  of  Lew-hea,  the  mean  become 
generous,  and  the  niggardly  become  liberal. 

4.  "When  Confucius  was  leaving  Ts^e,  he  strained 
off  with  his  hand  the  water  in  which  his  rice  was  be- 
ing rinsed,  took  the  rice,  and  went  away.  When  he 
left  Loo,  he  said, '  I  will  set  out  by  and  by  : ' — it  was 
right  he  should  leave  the  country  of  his  parents  in  this 
way.  When  it  was  proper  to  go  away  quickly,  he  did 
so ',  when  it  was  proper  to  delay,  he  did  so  -,  when  it 


138  CHINESE   CLASSICS. 

was  proper  to  keep  in  retirement,  he  did  so  ;  when  it 
was  proper  to  go  into  office,  he  did  so  : — this  was  Con- 
fucius." 

5.  Mencius  said,  "  Pih-e  among  the  sages  was  the 
pure  one;  E  Yin  was  the  one  most  inchned  to  take  of- 
fice ;  Hwuy  of  Lew-hea  was  the  accommodating  one ; 
and  Confucius  was  the  timeous  one. 

6.  "  In  Confucius  we  have  what  is  called  a  complete 
concert.  A  complete  concert  is  when  the  large  bell 
proclaims  the  commencement  of  the  music,  and  the  ring- 
ing stone  proclaims  its  close.  The  metal  sound  com- 
mences the  blended  harmony  of  all  the  instruments, 
and  the  winding  up  with  the  stone  terminates  that 
blended  harmony.  The  commencing  that  harmony  is 
the  work  of  wisdom.  The  terminating  it  is  the  work 
of  sageness. 

7.  "  As  a  comparison  for  wisdom,  we  may  liken  it  to 
skill,  and  as  a  comparison  for  sageness,  we  may  liken  it 
to  strength ; — as  in  the  case  of  shooting  at  a  mark  a 
hundred  paces  distant.  That  you  reach  it  is  owing  to 
your  strength,  but  that  you  hit  the  mark  is  not  owing 
to  your  strength." 

II.  1.  Pih-kung  E  asked  Mencius,  saying,  "  What 
was  the  arrangement  of  dignities  and  emoluments  de- 
termined by  the  house  of  Chow?" 

2.  Mencius  replied,  "  The  particulars  of  that  arrange- 
ment cannot  be  learned,  for  the  princes,  disliking  them 
as  injurious  to  themselves,  have  all  made  away  with  the 
records  of  them.  Still  I  have  learned  the  general  out> 
line  of  them. 

3.  "  The  EMPEROR  constituted  one  dignity ;  the  kung 
one ;  the  how  one ;  the  pih  one  ;  and  the  tsze  and  the 
NAN  each  one  of  equal  rank : — altogether  making  five 
degrees  of  dignit}^  The  sovereign  again  constituted 
one  dignity ;  the  chief  minister  one ;  the  great  officers 
one  ;  the  scholars  of  the  first  class  one  ;  those  of  the 


WORKS   OF  MENCIUS.  139 

MIDDLE  CLASS  One ;  and  those  of  the  lowest  class  one  : — 
altogether  making  six  degrees  of  dignity. 

4.  "  To  the  emperor  there  was  allotted  a  territory  of 
a  thousand  le  square.  A  Kung  and  a  How  had  each  a 
hundred  le  square.  A  Pih  had  seventy  le,  and  a  Tsze- 
and  a  Nan  had  each  fifty  le.  The  assignments  alto- 
gether were  of  four  amounts.  Where  the  territory  did 
not  amount  to  fifty  le,  the  chief  could  not  have  access 
himself  to  the  emperor.  His  land  was  attached  to  some 
How-ship,  and  was  called  a  Foo-yung. 

5.  "  The  chief  ministers  of  the  emperor  received  an 
amount  of  territory  equal  to  that  of  a  How ;  a  great 
officer  received  as  much  as  a  Pih ;  and  a  scholar  of  the 
first  class  as  much  as  a  Tsze  or  a  Nan. 

6.  "  In  a  great  State,  where  the  territory  was  a  hun- 
dred le  square,  the  sovereign  had  ten  times  as  much  in- 
come as  the  chief  ministers ;  a  chief  minister  four  times 
as  much  as  a  great  officer;  a  great  officer  twice  as 
much  as  scholar  of  the  first  class ;  a  scholar  of  the  first 
class  twice  as  much  as  one  of  the  middle ;  a  scholar  of 
the  middle  class  twice  as  much  as  one  of  the  lowest ; 
the  scholars  of  the  lowest  class,  and  such  of  the  com- 
mon people  as  were  employed  about  the  government 
offices,  had  the  same  emolument ; — as  much,  namely  as 
was  equal  to  what  they  would  have  made  by  tilling  the 
fields. 

7.  "  In  a  State  of  the  next  order,  where  the  territory 
was  seventy  le  square,  the  sovereign  had  ten  times  as 
much  revenue  as  the  chief  minister ;  a  chief  minister 
three  times  as  much  as  a  great  officer ;  a  great  officer 
twice  as  much  as  a  scholar  of  the  first  class ;  a  scholar 
of  the  first  class  twice  as  much  as  one  of  the  middle ; 
a  scholar  of  the  middle  class  twice  as  much  as  one  of 
the  lowest;  the  scholars  of  the  lowest  class,  and  such 
of  the  common  people  as  were  employed  about  the  gov- 
ernment offices,  had  the  same  emolument ; — as  much. 


140  CHINESE   CLASSICS. 

namely^  as  was  equal  to  what  they  would  have  made  by 
tilling  the  fields. 

8.  "  In  a  small  State,  where  the  territory  was  fifty  le 
square,  the  sovereign  had  ten  times  as  much  revenue 
as  the  chief  minister ;  a  chief  minister  had  twice  as 
much  as  a  great  officer ;  a  great  officer  twice  as  much 
as  a  scholar  of  the  highest  class ;  a  scholar  of  the  high- 
est class  twice  as  much  as  one  of  the  middle ;  a  scholar 
of  the  middle  class  twice  as  much  as  one  of  the  lowest ; 
scholars  of  the  lowest  class,  and  such  of  the  common 
people  as  were  employed  about  the  government  offices, 
had  the  same  emolument ; — as  much,  namely,  as  was 
equal  to  what  they  would  have  made  by  tilling  the 
fields. 

9.  "  As  to  those  who  tilled  the  fields,  each  husband- 
man received  a  hundred  mow.  When  those  mow  were 
manured,  the  best  husbandmen  of  the  highest  class 
supported  nine  individuals,  and  those  ranking  next  to 
them  supported  eight.  The  best  husbandmen  of  the 
second  class  supported  seven  individuals,  and  those 
ranking  next  to  them  supported  six ;  while  husband- 
men of  the  lowest  class  only  supported  five.  The  sal- 
aries of  the  common  people  who  were  employed  about 
the  government  offices  were  regulated  according  to 
these  differences." 

III.  1.  Wan  Chang  asked  Mendus  saying,  "  I  ven- 
ture to  ask  the  principles  of  friendship."  Mencius  re- 
plied, "  Friendship  should  be  maintained  without  any 
presumption  on  the  ground  of  one's  superior  age,  or 
station,  or  the  circumstances  of  his  relatives.  Friend- 
ship with  a  man  is  friendship  with  his  virtue,  and  does 
not  admit  of  assumptions  of  superiority. 

2.  ''  There  was  Mang  Heen,  chief  of  a  family  of  a 
hundred  chariots.  He  had  five  friends,  namely  Yo- 
ching  K^ew,  Muh  Chung,  and  three  others  whose  names 
I  have  forgotten.    With  those  five  men  Heen  main- 


WORKS   OF  MENCIUS.  141 

tained  a  friendship,  because  they  thought  nothing  about 
his  family.  If  they  had  thought  about  his  family,  he 
would  not  have  maintained  his  friendship  with  them. 

3.  "  Not  only  has  the  chief  of  a  family  of  a  hundred 
chariots  acted  thus.  The  same  thing  was  exemplified 
by  the  sovereign  of  a  small  State.  The  duke  Hwuy  of 
Pe  said, '  I  treat  Tsze-sze  as  my  master,  and  Yen  Pan 
as  my  friend.  As  to  Wang  Shun  and  Chiang  Seih,  they 
serve  me.' 

4.  "Not  only  has  the  sovereign  of  a  small  State 
acted  thus.  The  same  thing  has  been  exemplified  by 
the  sovereign  of  a  large  State.  There  was  the  duke 
P^ing  of  Tsin  with  Hae  T^ang : — when  Tang  told  him 
to  come  into  his  house,  he  came  ;  when  he  told  him  to 
be  seated,  he  sat ;  when  he  told  him  to  eat,  he  ate. 
There  might  be  only  coarse  rice  and  soup  of  vegeta- 
bles, but  he  always  ate  his  fill,  not  daring  to  do  other- 
wise. Here,  however,  he  stopped,  and  went  no  farther. 
He  did  not  call  him  to  share  any  of  Heaven's  places, 
or  to  govern  any  of  Heaven's  offices,  or  to  partake  of 
any  of  Heaven's  emoluments.  His  conduct  was  but  a 
scholar's  honouring  virtue  and  talents,  not  the  honour- 
ing them  proper  to  a  king  or  a  duke. 

5.  "  Shun  went  up  to  court  and  saw  the  emperor,  who 
lodged  him  as  his  son-in-law  in  the  second  palace.  The 
emperor  also  enjoyed  there  Shun's  hospitality.  Alter- 
nately he  was  host  and  guest.  Here  was  the  emperor 
maintaining  friendship  with  a  private  man. 

6.  "  Respect  shown  by  inferiors  to  superiors  is  called 
giving  to  the  noble  the  observance  due  to  rank.  Re- 
spect shown  by  superiors  to  inferiors  is  called  giving 
honour  to  talents  and  virtue.  The  righteousness  in 
each  case  is  the  same." 

lY.  1.  Wan  Chang  asked  Mencius,  saying,  "  I  ven- 
ture to  ask  what  feeling  of  the  mind  is  expressed  in  the 


142  CHINESE   CLASSICS. 

presents  of  friendship."     Mencius  replied, "  The  feeling 
of  respect." 

2.  "  How  is  it,"  pursued  Chang,  "that  the  declining 
a  present  is  accounted  disrespectful?"  The  answer 
was,  "  When  one  of  honourable  rank  presents  a  gift,  to 
say  in  the  mind,  '  Was  the  way  in  which  he  got  this 
righteous  or  not  ?  I  must  know  this  before  I  can  re- 
ceive it ; ' — this  is  deemed  disrespectful,  and  therefore 
presents  are  not  declined." 

3.  Wan  Chang  asked  again,  "When  one  does  not 
take  on  him  in  so  many  express  words  to  refuse  the 
gift,  but  having  declined  it  in  his  heart,  saying, '  It  was 
taken  by  him  unrighteously  from  the  people,'  and  then 
assigns  some  other  reason  for  not  receiving  it; — is  not 
this  a  proper  course  ?  "  Mencius  said,  "  When  the  do- 
nor offers  it  on  a  ground  of  reason,  and  his  manner  of 
doing  so  is  according  to  propriety; — in  such  a  case  Con- 
fucius would  have  received  it." 

4.  Wan  Chang  said,  "  Here  now  is  one  who  stops  and 
robs  people  outside  the  gates  of  the  city.  He  offers 
his  gift  on  a  ground  of  reason,  and  does  so  in  a  man- 
ner according  to  propriety ; — would  the  reception  of  it 
so  acquired  by  robbery  be  proper  ?  "  Mencius  replied, 
"  It  would  not  be  proper.  In  '  The  Announcement  to 
K^ang'  it  is  said,  ^  When  men  kill  others,  and  roll  over 
their  bodies  to  take  their  property,  being  reckless  and 
fearless  of  death,  among  all  the  people  there  are  none 
but  detest  them : ' — thus,  such  characters  are  to  be  put 
to  death,  without  waiting  to  give  them  warning.  Yin 
received  this  rule  from  Hea,  and  Chow  received  it  from 
Yin.  It  cannot  be  questioned,  and  to  the  present  day 
is  clearly  acknowledged.  How  can  the  gift  of  a  robber 
be  received  ?  " 

5.  Chang  said,  "  The  princes  of  the  present  day  take 
from  their  people  just  as  a  robber  despoils  his  victim. 
Yet  if  they  put  a  good  face  of  propriety  on  their  gifts, 


WORKS  OF   MENCIUS.  143 

then  the  superior  man  receives  them.  I  venture  to 
ask  how  you  explain  this."  Mencius  answered,  "  Do 
you  think  that,  if  there  should  arise  a  truly  imperial 
sovereign,  he  would  collect  the  princes  of  the  present 
day,  and  put  them  all  to  death  ?  Or  would  he  admon-_ 
ish  them,  and  then,  on  their  not  changing  their  ways, 
put  them  to  death?  Indeed,  to  call  every  one  who 
takes  what  does  not  properly  belong  to  him  a  robber, 
is  pushing  a  point  of  resemblance  to  the  utmost,  and 
insisting  on  the  most  refined  idea  of  righteousness. 
When  Confucius  was  in  of&ce  in  Loo,  the  people  strug- 
gled together  for  the  game  taken  in  hunting,  and  he 
also  did  the  same.  If  that  struggling  for  the  captured 
game  was  proper,  how  much  more  may  the  gifts  of  the 
princes  be  received ! " 

6.  Chang  urged,  "  Then,  are  we  to  suppose  that  when 
Confucius  held  ofl&ce,  it  was  not  with  the  view  to  carry 
his  doctrines  into  practice  ?  "  "  It  was  with  that  view," 
Mencius  replied,  and  Chang  rejoined,  "  If  the  practice 
of  his  doctrines  was  his  business,  what  had  he  to  do  with 
that  struggling  for  the  captured  game  ? "  Mencius 
said,  "  Confucius  first  rectified  his  vessels  of  sacrifice  ac- 
cording to  the  registers,  and  did  not  fill  them  so  rectified 
with  food  gathered  from  every  quarter."  "  But  why 
did  he  not  go  away  ?  "  "  He  wished  to  make  a  trial  0/ 
carrying  his  doctrines  into  practice.  When  that  trial 
was  sufficient  to  show  they  could  be  practised,  and  they 
were  still  not  practised,  then  he  went  away,  and  thus 
it  was  that  he  never  completed  in  any  State  a  residence 
of  three  years. 

7.  "  Confucius  took  office  when  he  saw  that  the  prac- 
tice of  his  doctrines  was  likely ;  he  took  office  when 
his  reception  was  proper ;  he  took  office  when  he  was 
supported  by  the  State.  In  the  case  of  his  relation  to 
Ke  Hwan,  he  took  office,  seeing  that  the  practice  of  his 
doctrines  was  likely.     With  the  duke  Ling  of  Wei  he 


144  CHINESE   CLASSICS. 

took  office,  because  his  reception  was  proper.  With  the 
duke  Heaou  of  Wei  he  took  office,  because  he  was  main- 
tained by  the  State." 

Y.  1.  Mencius  said, "  Office  is  not  sought  on  account 
of  poverty,  yet  there  are  times  when  one  seeks  office 
on  that  account.  Marriage  is  not  entered  into  for  the 
sake  of  being  attended  to  by  the  wife,  yet  there  are 
times  when  one  marries  on  that  account. 

2.  "  He  who  takes  office  on  account  of  his  poverty 
must  decline  an  honourable  situation  and  occupy  a  low 
one ;  he  must  decline  riches  and  prefer  to  be  poor. 

3.  "  What  office  will  be  in  harmony  with  this  declin- 
ing an  honourable  situation,  and  occupying  a  low  one, 
this  declining  riches  and  preferring  to  be  poor  ?  Such 
an  one  as  that  of  guarding  the  gates,  or  beating  the 
watchman's  stick. 

4.  "  Confucius  was  once  a  keeper  of  stores,  and  he 
then  said, '  My  calculations  must  all  be  right.  That  is 
all  I  have  to  care  about.'  He  was  once  in  charge  of 
the  public  fields,  and  he  then  said,  ^The  oxen  and  sheep 
must  be  fat  and  strong,  and  superior.  That  is  all  I 
have  to  care  about.' 

5.  "  When  one  is  in  a  low  situation,  to  speak  of  high 
matters  is  a  crime.  When  a  scholar  stands  in  a  prince's 
court,  and  his  principles  are  not  carried  into  practice,  it 
is  a  shame  to  him." 

VI.  1.  Wan  Chang  said,  "  What  is  the  reason  that 
a  scholar  does  not  accept  a  stated  support  from  a 
prince  ?  "  Mencius  replied,  "  He  does  not  presume  to 
do  so.  When  a  prince  loses  his  State,  and  then  accepts 
a  stated  support  from  another  prince,  this  is  in  accord- 
ance with  propriety.  But  for  a  scholar  to  accept  such 
support  from  any  of  the  princes  is  not  in  accordance 
with  propriety." 

2.  Wan  Chang  said,  "If  the  prince  send  him  a  pres- 
ent of  grain  for  mstance,  does  he  accept  it?"    "He 


WORKS  OF  MENCIUS.  145 

accepts  it,"  answered  Mencius,  "  On  what  principle  of 
Tightness  does  he  accept  it?"  "Why — the  prince 
ought  to  assist  the  people  in  their  necessities." 

3.  Chang  pursued,  "  Why  is  it  that  the  scholar  will 
tlms  accept  the  prince's  help,  but  will  not  accept  his 
pay  ?  "  The  answer  was,  "  He  does  not  presume  to  do 
so."  "  I  venture  to  ask  why  he  does  not  presume  to 
do  so."  "Even  the  keepers  of  the  gates,  with  their 
watchmen's  sticks,  have  their  regular  offices  for  which 
they  can  take  their  support  from^  the  prince.  He  who 
without  a  regular  office  should  receive  the  pay  of  the 
prince  must  be  deemed  disrespectful." 

4.  Chang  asked,  "If  the  prince  sends  a  scholar  a 
present,  he  accepts  it.  I  do  not  know  whether  this 
present  may  be  constantly  repeated."  Mencius  an- 
swered, "  There  was  the  conduct  of  the  duke  Muh  to 
Tsze-sze — He  made  frequent  inquiries  after  Tsze-sze's 
health,  and  sent  him  frequent  presents  of  cooked  meat. 
Tsze-sze  was  displeased,  and  at  last  having  motioned  to 
the  messenger  to  go  outside  the  great  door,  he  bowed 
his  head  to  the  ground  with  his  face  to  the  north,  did 
obeisance  twice,  and  declined  the  gift,  saying,  'From 
this  time  forth  I  shall  know  that  the  prince  supports 
me  as  a  dog  or  a  horse.'  And  from  that  time  a  servant 
was  no  more  sent  with  the  presents.  When  a  prince 
professes  to  be  pleased  with  a  man  of  talents  and  vir- 
tue, and  can  neither  promote  him  to  office,  nor  support 
him  in  the  proper  way,  can  he  be  said  to  be  pleased 
with  him?" 

5.  Chang  said, "  I  venture  to  ask  how  the  sovereign 
of  a  State,  when  he  wishes  to  support  a  superior  man, 
must  proceed,  that  he  may  be  said  to  do  so  in  the  prop- 
er w^ay  ?  "  Mencius  answered,  "  At  first,  the  present 
must  be  offered  with  the  prince's  commission,  and  the 
scholar  making  obeisance  twice  with  his  head  bowed  to 
the  ground  will  receive  it.     But  after  this  the  store- 


146  CHINESE   CLASSICS. 


« 


keeper  will  continue  to  send  grain,  and  the  master  of 
the  kitchen  to  send  meat,  presenting  it  as  if  without 
the  prince's  express  commission.  Tsze-sze  considered 
that  the  meat  from  the  prince's  caldron,  giving  him  the 
annoyance  of  constantly  doing  obeisance,  was  not  the 
way  to  support  a  superior  man. 

6.  "  There  was  Yaou's  conduct  to  Shun : — He  caused 
his  nine  sons  to  serve  him,  and  gave  him  his  two 
daughters  in  marriage ;  he  caused  the  various  ofiicers, 
oxen  and  sheep,  storehouses  and  granaries,  all  to  be 
prepared  to  support  Shun  amid  the  channeled  fields, 
and  then  he  raised  him  to  the  most  exalted  situation. 
From  this  we  have  the  expression — '  The  honouring  of 
virtue  and  talents  proper  to  a  king  or  a  duke.' " 

VII.  1.  Wan  Chang  said,  ''  I  venture  to  ask  what 
principle  of  righteousness  is  involved  in  a  scholar's 
not  going  to  see  the  princes."  Mencius  replied,  "A 
scholar  residing  in  the  city,  is  called  '  a  minister  of  the 
market-place  and  well,'  and  one  residing  in  the  country 
is  called  a  '  a  minister  of  the  grass  and  plants.'  In  both 
cases  he  is  a  common  man,  and  it  is  the  rule  of  propri- 
ety that  common  men,  who  have  not  presented  the  in- 
troductory present  and  become  ministers,  should  not 
presume  to  have  interviews  vrith  the  prince." 

2.  Wan  Chang  said,  "  If  a  common  man  is  called  to 
perform  any  service,  he  goes  and  performs  it ; — how  is 
it  that  a  scholar,  when  the  prince,  wishing  to  see  him, 
calls  him  to  his  presence,  refuses  to  go  ?  "  Mencius  re- 
plied, "  It  is  right  to  go  and  perform  the  service ;  it 
would  not  be  right  to  go  and  see  the  prince." 

3.  "  And,"  added  Mencius,  "  on  what  account  is  it 
that  the  prince  wishes  to  see  the  scholar  f  "  ''  Because 
of  his  extensive  information,  or  because  of  his  talents 
and  virtue,"  was  the  reply.  "  If  because  of  his  exten- 
sive information,"  said  Mencius,  "  such  a  person  is  a 
teacher,  and  the  emperor  would  not  call  him; — how 


WORKS  OF    MENCIUS.  147 

much  less  may  any  of  the  princes  do  so  ?  If  because 
of  his  talents  and  virtue,  then  I  have  not  heard  of  any 
one  wishing  to  see  a  person  with  those  qualities,  and 
calling  him  to  his  presence. 

4.  "During  the  frequent  interviews  of  the  duke  Muh_ 
with  Tsze-sze,  he  one  day  said  to  him,  '  Anciently, 
princes  of  a  thousand  chariots  have  yet  been  on  terms 
of  friendship  with  scholars ; — what  do  you  think  of 
such  an  intercourse?^  Tsze-sze  was  displeased,  and  said, 
'  The  ancients  have  said.  The  scholar  should  he  served : 
how  should  they  have  merely  said  that  he  should  he 
made  a  friend  off '  When  Tsze-sze  was  thus  displeased, 
did  he  not  say  within  himself — '  With  regard  to  our 
stations,  you  are  sovereign,  and  I  am  subject.  How 
can  I  presume  to  be  on  terms  of  friendship  with  my 
sovereign  ?  With  regard  to  our  virtue,  you  ought  to 
make  me  your  master.  How  may  you  be  on  terms  of 
friendship  with  me  ? '  Thus,  when  a  prince  of  a  thou- 
sand chariots  sought  to  be  on  terms  of  friendship  with 
a  scholar,  he  could  not  obtain  his  wish : — How  much  less 
could  he  call  him  to  his  presence  ! 

5  "  The  duke  King  of  Ts^e,  once,  when  he  was  hunt- 
ing, called  his  forester  to  him  by  a  flag.  The  forester 
would  not  come,  and  the  duke  was  going  to  kill  him. 
With  reference  to  this  incident,  Confucius  said, '  The  de- 
termined officer  never  forgets  that  his  end  may  6e  in  a 
ditch  or  a  stream  ;  the  brave  officer  never  forgets  that 
he  may  lose  his  head.'  What  was  it  in  the  forester  that 
Confucius  thus  approved  ?  He  approved  his  not  going 
to  the  duke,  when  summoned  by  the  article  which  was 
not  appropriate  to  him." 

6.  Chang  said,  "  May  I  ask  with  what  a  forester 
should  be  summoned?"  Mencius  replied,  "With  a 
skin  cap.  A  common  man  should  he  summoned  with  a 
plain  banner ;  a  scholar  who  has  taken  office,  with  one 
having  dragons  embroidered  on  it ;  and  a  great  officer, 


148  CHINESE  CLASSICS. 

with  one  having  feathers  suspended  from  the  top  of  the 
staff. 

7.  "  When  the  forester  was  summoned  with  the  arti- 
cle appropriate  to  the  summoning  of  a  great  officer,  he 
would  have  died  rather  than  presume  to  go.  If  a  com- 
mon man  were  summoned  with  the  article  appropriate 
to  the  summoning  of  a  scholar,  how  could  he  presume 
to  go  ?  How  much  more  may  we  expect  this  refusal 
to  go,  when  a  man  of  talents  and  virtue  is  summoned 
in  a  way  which  is  inappropriate  to  his  character  1 

8.  "  When  a  prince  wishes  to  see  a  man  of  talents 
and  virtue,  and  does  not  take  the  proper  course  to  get 
his  wish,  it  is  as  if  he  wished  him  to  enter  his  palace, 
and  shut  the  door  against  him.  Now,  righteousness  is 
the  way,  and  propriety  is  the  door,  but  it  is  only  the 
superior  man  who  can  follow  this  way,  and  go  out  and 
in  by  this  door.     It  is  said  in  the  Book  of  Poetry, 

^  The  way  to  Chow  is  level  like  a  whetstone, 
And  straight  as  an  arrow. 
The  officers  tread  it, 
And  the  lower  people  see  it.' " 

9.  Wan  Chang  said,  "  When  Confucius  received  the 
prince's  message  calling  him,  he  went  without  waiting 
for  his  carriage.  And  so — did  Confucius  do  wrong  ?  " 
Mencius  replied,  "  Confucius  was  in  office,  and  had  its 
appropriate  duties.  And  moreover,  he  was  summoned 
on  the  business  of  his  office." 

VIII.  1.  Mencius  said  to  Wan  Chang,  "  The  scholar 
whose  virtue  is  most  distinguished  in  a  village  shall 
make  friends  of  all  the  virtuous  scholars  in  the  village. 
The  scholar  whose  virtue  is  most  distinguished  through- 
out a  State  shall  make  friends  of  all  the  virtuous 
scholars  of  that  State.  The  scholar  whose  virtue  is 
most  distinguished  throughout  the  empire  shall  make 
friends  of  all  the  virtuous  scholars  of  the  empire. 

2.  "  When  a  scholar  feels  that  his  friendship  with  all 


WOKKS  OF  MENCIUS.  149 

the  virtuous  scholars  of  the  empire  is  not  sufficient  to 
satisfy  Mm,  he  proceeds  to  ascend  to  consider  the  men 
of  antiquity.  He  repeats  their  poems,  and  reads  their 
books,  and  as  he  does  not  know  what  they  were  as 
men,  to  ascertain  this,  he  considers  their  history.  This 
is  to  ascend  and  make  friends  of  the  men  of  antiquity. 

IX.  1.  The  king  Suen  of  Ts^e  asked  about  the  of- 
fice of  chief  ministers.  Mencius  said,  "  Which  chief 
ministers  is  your  majesty  asking  about  ?  "  "  Are  there 
any  differences  among  them  ? "  inquired  the  king. 
"There  are,"  was  the  reply.  "There  are  the  chief 
ministers  who  are  noble  and  relatives  of  the  prince,  and 
there  are  those  who  are  of  a  different  surname."  The 
king  said,  "  I  beg  to  ask  about  the  chief  ministers  who 
are  noble  and  relatives  of  the  prince."  Mencius  an- 
swered, "  If  the  prince  have  great  faults,  they  ought  to 
remonstrate  with  him,  and  if  he  do  not  listen  to  them 
after  they  have  done  so  again  and  again,  they  ought  to 
dethrone  him." 

2.  The  king  on  this  looked  moved,  and  changed 
countenance. 

3.  Mencius  said,  "  Let  not  your  Majesty  be  offended. 
You  asked  me,  and  I  dare  not  answer  but  according  to 
truth." 

4.  The  king's  countenance  became  composed,  and  he 
then  begged  to  ask  about  chief  ministers  who  were  of 
a  different  surname  fro7n  the  prince,  Mencius  said, 
"When  the  prince  has  faults,  they  ought  to  remonstrate 
with  him,  and  if  he  do  not  listen  to  them  after  they 
have  done  this  again  and  again,  they  ought  to  leave 
the  Stater 

18 


150  CHINESE   CLASSICS. 


BOOK  VI. 
KAOU  TSZE.     PART  I. 

Chapter  I.  1.  The  philosopher  Kaou  said,  ^'Mart's 
nature  is  like  the  Tee  willow,  and  righteousness  is  like  a 
cup  or  a  bowl.  The  fashioning  benevolence  and  right- 
eousness out  of  man's  nature  is  like  the  making  cups 
and  bowls  from  the  Tee  willow." 

2.  Mencius  replied,  "  Can  you,  leaving  untouched  the 
nature  of  the  willow,  make  with  it  cups  and  bowls  ? 
You  must  do  violence  and  injury  to  the  willow,  before 
you  can  make  cups  and  bowls  with  it.  If  you  must  do 
violence  and  injury  to  the  willow  in  order  to  make  cups 
and  bowls  with  it,  on  your  principles  you  must  in  the 
same  way  do  violence  and  injury  to  humanity  in  order 
to  fashion  from  it  benevolence  and  righteousness ! 
Your  words,  alas !  would  certainly  lead  all  men  on  to 
reckon  benevolence  and  righteousness  to  be  calamities." 

II.  1.  The  philosopher  Kaou  said,  "  Man's  nature  is 
like  water  whirling  round  in  a  corner.  Open  a  passage 
for  it  to  the  east,  and  it  will  flow  to  the  east ;  open  a 
passage  for  it  to  the  west,  and  it  will  flow  to  the  west. 
Man's  nature  is  indifierent  to  good  and  evil,  just  as  the 
water  is  indifierent  to  the  east  and  west." 

2.  Mencius  replied,  "  Water  indeed  will  flow  indiffer- 
ently to  the  east  or  west,  but  will  it  flow  indifferently 
up  or  down  ?  The  tendency  of  man's  nature  to  good 
is  like  the  tendency  of  water  to  flow  downwards. 
There  are  none  but  have  this  tendency  to  goodiyjustas 
all  water  flows  downwards. 

3.  "  Now  by  striking  water  and  causing  it  to  leap  up, 


WOU^S  OF    IklENCIUS.  151 

you  may  make  it  go  over  your  forehead,  and,  by  dam- 
ming and  leading  it,  you  muy  force  it  up  a  hill ; — but 
are  such  movements  according  to  the  nature  of  water  ? 
It  is  the  force  applied  which  causes  them.  When  men 
are  made  to  do  what  is  not  good,  their  nature  is  dealt 
with  in  this  way." 

III.  1.  The  philosopher  Kaou  said,  ^^Life  is  what  is 
to  be  understood  by  nature." 

2.  Mencius  asked  him,  "  Do  you  say  that  by  nature 
you  mean  life,  just  as  you  say  that  white  is  white  ?  " 
"  Yes,  I  do,"  was  the  reply.  Mencius  added,  "  Is  the 
whiteness  of  a  white  feather  like  that  of  white  snow, 
and  the  whiteness  of  white  snow  like  that  of  a  white 
gem  ?  "     Kaou  again  said  "  Yes." 

3.  "Yery  well,"  pursued  Mencius.  "Is  the  nature 
of  a  dog  like  the  nature  of  an  ox,  and  the  nature  of 
an  ox  like  the  nature  of  a  man  ?  " 

lY.  1.  The  philosopher  Kaou  said, "  To  enjoy  food 
and  delight  in  colours  is  nature.  Benevolence  is  inter- 
nal and  not  external;  righteousness  is  external  and 
not  internal." 

2.  Mencius  asked  him,  "  What  is  the  ground  of  your 
saying  that  benevolence  is  internal  and  righteousness 
external  ?  "  He  replied,  "  There  is  a  man  older  than  I, 
and  I  give  honour  to  his  age.  It  is  not  that  there  is 
Jirst  in  me  a  principle  of  such  reverence  to  age.  It  is 
just  as  when  there  is  a  white  man,  and  I  consider  him 
white ; — according  as  he  is  so  externally  to  me.  On 
this  account,  I  pronounce  of  righteousness  that  it  is  ex- 
ternal." 

3.  Mencius  said,  "  There  is  no  difference  between  our 
pronouncing  of  a  white  horse  to  be  white  and  our  pro- 
nouncing a  white  man  to  be  white.  But  is  there  no 
difference  between  the  regard  with  which  we  acknowl- 
edge the  age  of  an  old  horse  and  that  with  which  we 
acknowledge  the  age  of  an  old  man  ?     And  what  is  it 


152  CHINESE    CLASSICS. 

which  is  called  righteousness? — the  fact  of  a  man's  be- 
ing old  ?  or  the  fact  of  our  giving  honour  to  his  age  ?'* 

4.  Kaou  said,  "There  is  my  younger  brother; — I 
love  him.  But  the  younger  brother  of  a  man  of  Ts^in 
I  do  not  love  :  that  is,  the  feeling  is  determined  by  my- 
self, and  therefore  I  say  that  benevolence  is  internal. 
Oil  the  other  hand,  I  give  honour  to  an  old  man  of 
Ts^oo,  and  I  also  give  honour  to  an  old  man  of  my  own 
people  ;  that  is,  the  feeling  is  determined  by  the  age, 
and  therefore  I  say  that  righteousness  is  external. 

5.  Mencius  answered  him,  "  Our  enjoyment  of  meat 
roasted  by  a  man  of  Ts^in  does  not  differ  from  our  en- 
joyment of  meat  roasted  by  ourselves.  Thus,  what  you 
insist  on  takes  place  also  in  the  case  of  such  things,  and 
will  you  say  likewise  that  our  enjoyment  of  a  roast  is 
external  ?  " 

V.  1.  The  disciple  Mang  Ke  asked  Kung-too,  say- 
ing, "  On  what  ground  is  it  said  that  righteousness  is 
internal  ? 

2.  Kung-too  replied,  "  We  therein  act  out  our  feeling 
of  respect,  and  therefore  it  is  said  to  be  internal." 

3.  The  other  objected,  "  Suppose  the  case  of  a  vil- 
lager older  than  your  elder  brother  by  one  year,  to 
which  of  them  would  you  show  the  greater  respect  ?  " 
"  To  my  brother,"  was  the  reply.  "  But  for  which  of 
them  would  you  first  pour  out  wine  at  a  feasts  "  "  For 
the  villager."  Mang  Ke  argued,  "  JSfow  your  feeling  of 
reverence  rests  on  the  one,  and  now  the  honour  due  to 
age  is  rendered  to  the  other ; — this  is  certainly  deter- 
mined by  what  is  without,  and  does  not  proceed  from 
within." 

4.  Kung-too  was  unable  to  reply,  and  told  the  con- 
versation to  Mencius.  Mencius  said,  "  You  should  ask 
him, '  Which  do  you  respect  most, — your  uncle,  or  your 
younger  brother  ? '  He  will  answer, '  My  uncle.'  Ask 
him  again, '  If  your  younger  brother  be  personating  a 


WORKS  OF   MENCIUS.  153 

dead  ancestor,  to  which  do  you  show  the  greater  re- 
spect,— to  him  or  to  your  uncle  f  '  He  will  say, '  To  my 
younger  brother.'  You  can  go  on,  '  But  where  is  the 
respect  due,  as  you  said,  to  your  uncle  ? '  He  will  re- 
ply to  this,  ^  /  show  the  respect  to  my  younger  brother, 
because  of  the  position  which  he  occupies,'  and  you  can 
likewise  say,  ^  So  my  respect  to  the  villager  is  because  of 
the  position  which  he  occupies.  Ordinarily,  my  respect 
is  rendered  to  my  elder  brother ;  for  a  brief  season,  on 
occasion,  it  is  rendered  to  the  villager.' " 

5,  3fang  Ke  heard  this  and  observed,  ^^  When  respect 
is  due  to  my  uncle,  I  respect  him,  and  when  respect  is 
due  to  my  younger  brother,  I  respect  him  ; — the  thing 
is  certainly  determined  by  what  is  without,  and  does 
not  proceed  from  within."  Kung-too  replied,  "  In  win- 
ter we  drink  things  hot,  in  summer  we  drink  things 
cold ;  and  so,  on  your  principle,  eating  and  drinking 
also  depend  on  what  is  external ! " 

yi.  1.  The  disciple  Kung-too  said,  "The  philoso- 
pher Kaou  says,  ^  Man's  nature  is  neither  good  nor  bad.' 

2.  "  Some  say, '  Man's  nature  may  be  made  to  prac- 
tise good,  and  it  may  be  made  to  practise  evil,  and  ac- 
cordingly, under  Wan  and  Woo,  the  people  loved  what 
was  good,  while  under  Yew  and  Le,  they  loved  what 
was  cruel.' 

3.  "  Some  say, '  The  nature  of  some  is  good,  and  the 
nature  of  others  is  bad.  Hence  it  was  that  under  such 
a  sovereign  as  Yaou  there  yet  appeared  Seang ;  that 
with  such  a  father  as  Koo-sow  there  yet  appeared 
Shun  ;  and  that  with  Chow  for  their  sovereign,  and  the 
son  of  their  elder  brother  besides,  there  were  found 
K^e,  the  viscount  of  Wei,  and  the  prince  Pe-kan. 

4.  "  And  now  you  say, '  The  nature  is  good.'  Then 
are  all  those  wrong  ?  " 

5.  Mencius  said,  "  From  the  feelings  proper  to  it,  it  is 
constituted  for  the  practice  of  what  is  good.  This  is 
what  I  mean  in  saying  that  the  nature  is  good. 


154  CHINESE   CLASSICS. 

6.  "  If  men  do  what  is  not  good,  the  blame  cannot 
be  imputed  to  their  natural  powers." 

7.  "The  feeling  of  commiseration  belongs  to  all 
men ;  so  does  that  of  shame  and  dislike ;  and  that  of 
reverence  and  respect ;  and  that  of  approving  and  dis- 
approving. The  feeling  of  commiseration  implies  the 
principle  of  benevolence;  that  of  shame  and  dislike, 
the  principle  of  righteousness;  that  of  reverence  and 
respect,  the  principle  of  propriety ;  and  that  of  approv- 
ing and  disapproving,  the  principle  of  knowledge. 
Benevolence,  righteousness,  propriety,  and  knowledge, 
are  not  infused  into  us  from  without.  We  are  certain- 
ly furnished  with  them.  And  a  different  view  is  simply 
from  want  of  reflection.  Hence  it  is  said,  '  Seek  and 
you  will  find  them.  Neglect  and  you  will  lose  them.' 
Men  differ  from  one  another  in  regard  to  them  ; — some 
as  much  again  as  others,  some  five  times  as  much,  and 
some  to  an  incalculable  amount: — it  is  because  they  can- 
not carry  out  fully  their  natural  powers. 

8.  "  It  is  said  in  the  Book  of  Poetry, 
'  Heaven  in  producing  mankind. 

Gave  them  their  various  faculties  and  relations 
with  their  specific  laws. 

These  are  the  invariable  rules  of  nature  for  all 
to  hold. 

And  all  love  this  admirable  virtue.' 
Confucius  said,  '  The  maker  of  this  ode  knew  indeed 
the  principle  of  our  nature  ! '  We  may  thus  see  that 
every  faculty  and  relation  must  have  its  law,  and  since 
there  are  invariable  rules  for  all  to  hold,  they  conse- 
quently love  this  admirable  virtue," 

VII.  1.  Mencius  said,  "  In  good  years  the  children 
of  the  people  are  most  of  them  good,  while  in  bad  years 
the  most  of  them  abandon  themselves  to  evil.  It  is 
not  owing  to  -their  natural  powers  conferred  by  Heaven 
that  they  are   thus  difierent.     The  abandonment  is 


WORKS   OF  MENCIUS.  155 

owing  to  the  circumstances  through  which  they  allow 
their  minds  to  be  ensnared  and  drowned  in  evil. 

2.  "  There-now  is  barley. — Let  it  be  sown  and  cov- 
ered up;  the  ground  being  the  same,  and  the  time  of 
sowing  likewise  the  same,  it  grows  rapidly  up,  and  when 
the  full  time  is  come,  it  is  all  found  to  be  ripe.  Al- 
though there  may  be  inequalities  of  produce,  that  is 
owing  to  the  difference  of  the  soil,  as  rich  or  poor,  to  the 
unequal  nourishment  afforded  by  the  rains  and  dews, 
and  to  the  different  ways  in  which  man  has  performed 
his  business  in  reference  to  it. 

3.  "  Thus  all  things  which  are  the  same  in  kind  are 
like  to  one  another : — why  should  we  doubt  in  regard 
to  man,  as  if  he  were  a  solitary  exception  to  this  ?  The 
sage  and  we  are  the  same  in  kind. 

4.  "  In  accordance  with  this  the  scholar  Lung  said, 
*  If  a  man  make  hempen  sandals  without  knowing  the 
size  of  people's  feet,  yet  I  know  that  he  will  not  make 
them  like  baskets.'  Sandals  are  all  like  one  another, 
because  all  men's  feet  are  like  one  another. 

5.  "/So  with  the  mouth  and  flavours; — all  mouths 
have  the  same  relishes.  Yih-ya  only  apprehended  be- 
fore me  what  my  mouth  relishes.  Suppose  that  his 
mouth  in  its  relish  for  flavours  differed  from  that  of 
other  men,  as  is  the  case  with  dogs  or  horses  which  are 
not  the  same  in  kind  with  us,  why  should  all  men  be 
found  following  Yih-ya  in  their  relishes  ?  In  the  mat- 
ter of  tastes  the  whole  empire  models  itself  after  Yih- 
ya  ;  that  is,  the  mouths  of  all  men  are  like  one  another. 

6.  "  And  so  also  it  is  with  the  ear.  In  the  matter  of 
sounds,  the  whole  empire  models  itself  after  the  music- 
master  K^wang ;  that  is,  the  ears  of  all  men  are  like 
one  another. 

7.  "  And  so  also  it  is  with  the  eye.  In  the  case  of 
Tsze-too,  there  is  no  man  but  would  recognize  that  he 
was  beautiful.  Any  one  who  would  not  recognize  the 
beauty  of  Tsze-too  must  have  no  eyes. 


156  CHINESE   CLASSICS. 

8.  "  Therefore  I  say, — '  Men's  mouths  agree  in  hav- 
ing the  same  relishes  ;  their  ears  agree  in  enjoying  the 
same  sounds ;  their  eyes  agree  in  recognizing  the  same 
beauty : — shall  their  minds  alone  be  without  that  which 
they  similarly  approve  ?  What  is  it  then  of  which  they 
similarly  approve  ?  It  is,  I  say,  the  principles  of  our 
nature,  and  the  determinations  of  righteousness.  The 
sages  only  apprehended  before  me  that  of  which  my 
mind  approves  along  with  other  men.  Therefore  the 
principles  of  our  nature  and  the  determinations  of 
righteousness  are  agreeable  to  my  mind,  just  as  the  flesh 
of  grass  and  grain-fed  animals  is  agreeable  to  my 
mouth." 

VIII.  1.  Mencius  said,  "The  trees  of  the  New 
mountain  were  once  beautiful.  Being  situated,  how- 
ever, in  the  borders  of  a  large  State,  they  were  hewn 
down  with  axes  and  bills ; — and  could  they  retain  their 
beauty  ?  Still  through  the  activity  of  the  vegetative 
life  day  and  night,  and  the  nourishing  influence  of  the 
rain  and  dew,  they  were  not  without  buds  and  sprouts 
springing  forth,  but  then  came  the  cattle  and  goats  and 
browsed  upon  them.  To  these  things  is  owing  the  bare 
and  stript  appearance  of  the  mountain,  which  when  peo- 
ple see,  they  think  it  was  never  finely  wooded.  But  is 
this  the  nature  of  the  mountain? 

2.  "  And  so  also  of  what  properly  belongs  to  man ; 
— shall  it  be  said  that  the  mind  of  any  man  was  with- 
out benevolence  and  righteousness?  The  way  in 
which  a  man  loses  his  proper  goodness  of  mind  is  like 
the  way  in  which  the  trees  are  denuded  by  axes  and 
bills.  Hewn  down  day  after  day,  can  it — the  mind — 
retain  its  beauty  ?  But  there  is  a  development  of  its 
life  day  and  night,  and  in  the  calm  air  of  the  morning, 
just  between  night  and  day,  the  mind  feels  in  a  degree 
those  desires  and  aversions  which  are  proper  to  human- 
ity, but  the  feeling  is  not  strong,  and  it  is  fettered  and 


WORKS    OF  MENCIUS.  157 

destroyed  by  what  takes  place  during  the  day.  This 
fettering  taking  place  again  and  again  ;  the  restorative 
influence  of  the  night  is  not  sufficient  to  preserve  the 
proper  goodness  of  the  mind  ;  and  when  this  proves  in- 
sufficient for  that  purpose^  the  nature  becomes  not 
much  different  from  that  of  the  irrational  animals, 
which  when  people  see,  they  think  that  it  never  had 
those  powers  which  I  assert  But  does  this  condition 
represent  the  feelings  proper  to  humanity  ? 

3.  "  Therefore,  if  it  receive  its  proper  nourishment, 
there  is  nothing  which  will  not  grow.  If  it  lose  its 
proper  nourishment,  there  is  nothing  which  will  not  de- 
cay away. 

4.  "  Confucius  said,  ^  Hold  it  fast,  and  it  remains  with 
you.  Let  it  go,  and  you  lose  it.  Its  outgoing  and  in- 
coming cannot  be  defined  as  to  time  or  place.'  It  is 
the  mind  of  which  this  is  said  1 " 

IX.  1.  Mencius  said,  "  It  is  not  to  be  wondered  at 
that  the  king  is  not  wise  ! 

2.  "Suppose  the  case  of  the  most  easily  growing 
thing  in  the  w^orld ; — if  you  let  it  have  one  day's  genial 
heat,  and  then  expose  it  for  ten  days  to  cold,  it  will  not 
be  able  to  grow.  It  is  but  seldom  that  I  have  an  au- 
dience of  the  king,  and  when  I  retire,  there  come  all 
those  who  act  upon  him  like  the  cold.  Though  I  suc- 
ceed in  bringing  out  some  buds  of  goodness,  of  what 
avail  is  it! 

3.  "  Now  chess-playing  is  but  a  small  art,  but  without 
his  whole  mind  being  given,  and  his  will  bent  to  it,  a 
man  cannot  succeed  at  it.  Chess  Ts^ew  is  the  best 
chess-player  in  all  the  kingdom.  Suppose  that  he  is 
teaching  two  men  to  play. — The  one  gives  to  the  sub- 
ject his  whole  mind  and  bends  to  it  all  his  will,  doing 
nothing  but  listening  to  Chess  Ts^ew.  The  other,  al- 
though he  seems  to  be  listening  to  him,  has  his  whole 
mind  running  on  a  swan  which  he  thinks  is  approach- 

19 


158  CHINESE  CLASSICS. 

ing,  and  wishes  to  bend  his  bow,  adjust  the  string  to 
the  arrow,  and  shoot  it.  Although  he  is  learning  along 
with  the  other,  he  does  not  come  up  to  him.  Why? — 
because  his  intelligence  is  not  equal  ?     Not  so." 

X.  1.  Mencius  said,  '^  I  hke  fish  and  I  also  like  bear's 
paws.  If  I  cannot  have  the  two  together,  I  will  let  the 
fish  go,  and  take  the  bear's-paws.  So,  I  like  life,  and  I 
also  like  righteousness.  If  I  cannot  keep  the  two  to- 
gether, I  will  let  life  go  and  choose  righteousness. 

2.  "  I  like  life  indeed,  but  there  is  that  which  I  like 
more  than  life,  and  therefore,  I  will  not  seek  to  possess 
it  by  any  improper  ways.  I  dislike  death  indeed,  but 
there  is  that  which  I  dislike  more  than  death,  and  there- 
fore there  are  occasions  when  I  will  not  avoid  danger. 

3.  "  If  among  the  things  which  man  likes  there  were 
nothing  which  he  liked  more  than  life,  why  should  he 
not  use  every  means  by  which  he  could  preserve  it  ? 
If  among  the  things  which  man  dislikes  there  were 
nothing  which  he  disliked  more  than  death,  why  should 
he  not  do  every  thing  by  which  he  could  avoid  dan- 
ger? 

4.  "  There  are  cases  when  men  by  a  certain  course 
might  preserve  life,  and  they  do  not  employ  it ;  when 
by  certain  things  they  might  avoid  danger,  and  they 
will  not  do  them. 

5.  "  Therefore,  men  have  that  which  they  like  more 
than  life,  and  that  which  they  dislike  more  than  death. 
They  are  not  men  of  distinguished  talents  and  virtue 
only  who  have  this  mental  nature.  All  men  have  it ; 
what  belongs  to  such  men  is  simply  that  they  do  not 
lose  it. 

6.  "  Here  are  a  small  basket  of  rice  and  a  platter  of 
soup,  and  the  case  is  one  in  which  the  getting  them 
will  preserve  life,  and  the  want  of  them  will  be  death ; 
— if  they  are  offered  with  an  insulting  voice,  even  a 
tramper  will  not  receive  them,  or  if  you  first  tread 
upon  them,  even  a  beggar  will  not  stoop  to  take  them. 


WORKS  OF  MENCIUS.  159 

7.  "  And  yet  a  man  will  accept  of  ten  thousand  chung, 
without  any  consideration  of  propriety  or  righteous- 
ness. What  can  the  ten  thousand  chung  add  to  him  ? 
When  he  takes  them,  is  it  not  that  he  may  obtain  beau- 
tiful mansions,  that  he  may  secure  the  services  of  wives 
and  concubines,  or  that  the  poor  and  needy  of  his  ac- 
quaintance may  be  helped  by  him  ? 

8.  "  In  the  former  case  the  offered  bounty  was  not  re- 
ceived, though  it  would  have  saved  from  death,  and 
now  the  emolument  is  taken  for  the  sake  of  beautiful 
mansions.  The  bounty  that  would  have  preserved  from 
death  was  not  received,  and  the  emolument  is  taken  to 
get  the  service  of  waives  and  concubines.  The  bounty 
that  would  have  saved  from  death  was  not  received, 
and  the  emolument  is  taken  that  one's  poor  and  needy 
acquaintance  may  be  helped  by  him.  Was  it  then  not 
possible  likewise  to  decline  this?  This  is  a  case  of 
what  is  called — ^Losing  the  proper  nature  of  one's 
mind.' " 

XL  1.  Mencius  said,  "  Benevolence  is  man's  mind, 
and  righteousness  is  man's  path. 

2.  "  How  lamentable  is  it  to  neglect  the  path  and 
not  pursue  it,  to  lose  this  mind  and  not  know  to  seek  it 
again ! 

3.  "  When  men's  fowls  and  dogs  are  lost,  they  know 
to  seek  for  them  again,  but  they  lose  their  mind,  and 
do  not  know  to  seek  for  it. 

4.  "  The  great  end  of  learning  is  nothing  else  but  to 
seek  for  the  lost  mind." 

XII.  1.  "Mencius  said,  "Here  is  a  man  whose  fourth 
finger  is  bent  and  cannot  be  stretched  out  straight.  It 
is  not  painful,  nor  does  it  incommode  his  business,  and 
yet  if  there  be  any  one  who  can  make  it  straight,  he 
will  not  think  the  way  from  Ts^in  to  Ts^oo  far  to  go  to 
him : — because  his  finger  is  not  like  the  finger  of  other 
people. 


160  CHINESE   CLASSICS. 

2.  "  When  a  man's  finger  is  not  like  those  of  other 
people,  he  knows  to  feel  dissatisfied,  but  if  his  mind  be 
not  like  that  of  other  people,  he  does  not  know  to  feel 
dissatisfaction.  This  is  called — '  Ignorance  of  the  rela- 
tive importance  of  things," 

XIII.  Mencius  said,  "  Anybody  who  wishes  to  culti- 
vate the  ifung  or  the  tsze,  which  may  be  grasped  with 
both  hands,  perhaps  with  one,  knows  by  what  means  to 
nourish  them.  In  the  case  of  their  own  persons,  men 
do  not  know  by  what  means  to  nourish  them.  Is  it  to 
be  supposed  that  their  regard  of  their  own  persons  is 
inferior  to  their  regard  for  a  Ifung  or  a  tsze  f  Their 
want  of  reflection  is  extreme." 

XIV.  1.  Mencius  said,  "  There  is  no  part  of  himself 
which  a  man  does  not  love,  and  as  he  loves  all,  so  he 
must  nourish  all.  There  is  not  an  inch  of  skin  which 
he  does  not  love,  and  so  there  is  not  an  inch  of  skin 
which  he  will  not  nourish.  For  examining  whether 
his  way  of  nourishing  be  good  or  not,  what  other  rule 
is  there  but  this,  that  he  determine  by  reflecting  on  him- 
self where  it  should  be  applied  ? 

2*  "  Some  parts  of  the  body  are  noble,  and  some  ig- 
noble ;  some  great,  and  some  small.  The  great  must 
not  be  injured  for  the  small,  nor  the  noble  for  the  igno- 
ble. He  who  nourishes  the  little  belonging  to  him  is  a 
little  man,  and  he  who  nourishes  the  great  is  a  great 
man. 

3.  "Here  is  a  plantation-keeper,  who  neglects  his 
woo  and  hea,  and  cultivates  his  sour  wild  date-trees; — 
he  is  a  poor  plantation-keeper. 

4.  "  He  who  nourishes  one  of  his  fingers,  neglecting 
his  shoulders  or  his  back,  without  knowing  that  he  is 
doing  so,  is  a  man  who  resembles  a  hurried  wolf 

5.  "  A  man  who  only  eats  and  drinks  is  counted  mean 
by  others  ; — because  he  nourishes  what  is  little  to  the 
neglect  of  what  is  great. 


WORKS  OF    MENCIUS.  161 

6.  "  If  a  man,  fond  of  his  eating  and  drinking,  were 
not  to  neglect  what  is  of  more  importance,  how  should 
his  mouth  and  belly  be  considered  as  no  more  than  an 
inch  of  skin?" 

XV.  1.  "  The  disciple  Kung-too  said, "  All  are  equal- 
ly men,  but  some  are  great  men,  and  some  are  little 
inen  ; — how  is  this  ?  "  Mencius  replied,  "  Those  who 
follow  that  part  of  themselves  which  is  great  are  great 
men;  those  who  follow  that  part  which  is  little  are 
little  men." 

2.  Kung-too  pursued,  "  All  are  equally  men,  but  some 
follow  that  part  of  themselves  which  is  great,  and  some 
follow  that  part  which  is  little ; — how  is  this  ?"  Men- 
cius answered,  "  The  senses  of  hearing  and  seeing  do 
not  think,  and  are  obscured  by  external  things.  When 
one  thing  comes  into  contact  with  another,  as  a  matter 
of  course  it  leads  it  away.  To  the  mind  belongs  the 
office  of  thinking.  By  thinking,  it  gets  the  right  view 
of  things  ;  by  neglecting  to  think,  it  fails  to  do  this. 
These — the  senses  and  the  mind — are  what  Heaven  has 
given  to  us.  Let  a  man  first  stand  fast  in  the  suprem- 
acy of  the  nobler  part  of  his  constitution,  and  the  in- 
ferior part  will  not  be  able  to  take  it  from  him.  It  is 
simply  this  which  makes  the  great  man." 

XVI.  1.  Mencius  said,  "There  is  a  nobility  of 
Heaven,  and  there  is  a  nobility  of  man.  Benevolence, 
righteousness,  self-consecration,  and  fidelity,  with  un- 
wearied joy  in  these  virtues  ; — these  constitute  the  no- 
bility of  Heaven.  To  be  a  kung,  a  k^ing,  or  a  ta-foo ; 
— this  constitutes  the  nobility  of  man. 

2.  "  The  men  of  antiquity  cultivated  their  nobility 
of  Heaven,  and  the  nobility  of  man  came  to  them  in 
its  train. 

3.  "  The  men  of  the  present  day  cultivate  their  no- 
bility of  Heaven  in  order  to  seek  for  the  nobility  of 
man,  and  when  they  have  obtained  that,  they  throw 


162  CHINESE   CLASSICS. 

away  the  other : — their  delusion  is  extreme.  The  issue 
is  simply  this  that  they  must  lose  that  nohility  of  man 
as  well." 

XYII.  1.  Mencius  said,  ^^  To  desire  to  be  honoured 
is  the  common  mind  of  men.  And  all  men  have  in 
themselves  that  which  is  truly  honourable.  Only  they 
do  not  think  of  it. 

2.  "  The  honour  which  men  confer  is  not  good  hon- 
our. Those  whom  Chaou  the  Great  ennobles  he  can 
make  mean  again, 

3.  ''  It  is  said  in  the  Book  of  Poetry, 

'  He  has  filled  us  with  his  wine, 
He  has  satiated  us  with  his  goodness.* 
*  Satiated  us  with  his  goodness'  that  is,  satiated  us  with 
benevolence  and  righteousness,  and  he  who  is  so,  con- 
sequently, does  not  wish  for  the  fat  meat  and  fine  mil- 
let of  men.  A  good  reputation  and  far-reaching  praise 
fall  to  him,  and  he  does  not  desire  the  elegant  embroi- 
dered garments  of  men." 

XVni.  1.  Mencius  said,  "  Benevolence  subdues  its 
opposite  just  as  water  subdues  fire.  Those,  however, 
who  now-a-days  practise  benevolence  do  it  as  if  with 
one  cup  of  water  they  could  save  a  whole  waggon-load 
of  fuel  which  was  on  fire,  and  when  the  flames  were 
not  extinguished,  were  to  say  that  water  cannot  subdue 
fire.  This  conduct,  moreover,  greatly  encourages  those 
who  are  not  benevolent. 

2.  "  The  final  issue  will  simply  be  this — the  loss  of 
that  small  amount  of  benevolence" 

XIX.  Mencius  said,  "  Of  all  seeds  the  best  are  the 
five  kinds  of  grain,  yet  if  they  be  not  ripe,  they  are 
not  equal  to  the  t'e  or  the  pae.  So,  the  value  of  be- 
nevolence depends  entirely  on  its  being  brought  to  ma- 
turity." 

XX.  1.  Mencius  said,  "E,  in  teaching  men  to  shoot, 
made  it  a  rule  to  draw  the  bow  to  the  full,  and  his  pu- 
pils also  did  the  same. 


WORKS  OP  MENCIUS.  163 

2.  "A  master  workman,  in  teaching  others,  uses  the 
compass  and  square,  and  his  pupils  do  the  same. 


BOOK  YI 
KAOU  TSZE.    PART  II. 


Chapter  I.  1.  A  man  of  Jin  asked  the  disciple  Uh- 
loo,  saying,  "  Is  an  observance  of  the  rules  of  propriety 
in  regard  to  eating,  or  the  eating,  the  more  important?" 
The  answer  was,  "  The  observance  of  the  rules  of  pro- 
priety is  the  more  important." 

2.  "  Is  the  gratifying  the  appetite  of  sex,  or  the  doing 
80  only  according  to  the  rules  of  propriety,  the  more 
important  ?  "  The  answer  again  was,  "  The  observance 
of  the  rules  of  propriety  in  the  matter  is  the  more  im- 
portant." 

3.  The  man  pursued,  ^^  If  the  result  of  eating  only 
according  to  the  rules  of  propriety  will  be  death  by 
starvation,  while  by  disregarding  those  rules  we  may 
get  food,  must  they  still  be  observed  in  such  a  case  f 
If  according  to  the  rule  that  he  shall  go  in  person  to 
meet  his  wife  a  man  cannot  get  married,  while  by  dis- 
regarding that  rule  he  may  get  married,  must  he  stiiil 
observe  the  rule  in  such  a  case  f  " 

4.  Uh-loo  was  unable  to  reply  to  these  questions,  and 
the  next  day  he  went  to  Tsow,  and  told  them  to  Men- 
cius.  Mencius  said, "  What  difficulty  is  there  in  answer- 
ing these  inquiries  ? 

5.  "  If  you  do  not  adjust  them  at  their  lower  ex- 


164  CHINESE   CLASSICS. 

tremities,,  but  only  put  their  tops  on  a  level,  a  piece  of 
wood  an  inch  square  may  be  made  to  be  higher  than 
the  pointed  peak  of  a  high  building. 

6.  "Gold  is  heavier  than  feathers; — but  does  that 
saying  have  reference,  on  the  one  hand,  to  a  single 
clasp  of  gold,  and,  on  the  other,  to  a  waggon-load  of 
feathers  ? 

7.  "  If  you  take  a  case  where  the  eating  is  of  the 
utmost  importance  and  the  observing  the  rules  of  pro- 
priety is  of  little  importance,  and  compare  the  things 
together,  why  stop  with  saying  merely  that  the  eating 
is  more  important?  So,  taking  the  case  where  the 
gratifying  the  appetite  of  sex  is  of  the  utmost  impor- 
tance and  the  observing  the  rules  of  propriety  is  of 
little  importance,  why  stop  with  merely  saying  that  the 
gratifying  the  appetite  is  the  more  important  ?  * 

8.  "Go  and  answer  him  thus,  ^If,  by  twisting  your 
elder  brother's  arm,  and  snatching  from  him  what  he  is 
eating,  you  can  get  food  for  yourself,  while,  if  you  do  not 
do  so,  you  will  not  get  anything  to  eat,  will  you  so 
twist  his  arm  ?  If  by  getting  over  your  neighbour's 
wall,  and  dragging  away  his  virgin  daughter,  you  can 
get  a  wife,  while  if  you  do  not  do  so,  you  will  not  be 
able  to  get  a  wife,  will  you  so  drag  her  away  V" 

II.  1.  Keaou  of  Tsaou  asked  Mencius,  saying,  "  It 
is  said, '  All  men  may  be  Yaous  and  Shuns ; ' — is  it  so  ?" 
Mencius  replied,  "  It  is." 

2.  Keaou  went  on,  "  I  have  heard  that  king  Wan  was 
ten  cubits  high,  and  T^ang  nine.  Now  I  am  nine  cubits 
four  inches  in  height.  But  I  can  do  nothing  but  eat 
mi/  millet.     What  am  I  to  do  to  realize  that  saying  ?  " 

3.  Mencius  answered  him,  "  What  has  this — the  ques- 
tion of  size — to  do  with  the  matter  ?  It  all  lies  simply 
in  acting  as  such.  Here  is  a  man,  whose  strength  was 
not  equal  to  lift  a  duckling  : — he  was  then  a  man  of  no 
strength.     But  to-day  he  says,  '  I  can  lift  3,000  catties' 


WORKS   OF  MENCIUS.  165 

weight/  and  he  is  a  man  of  strength.  And  so,  he  who 
can  h*ft  the  weight  which  Woo  Hwo  hfted  is  just  an- 
other Woo  Hwo.  Why  should  a  man  make  a  want  of 
ability  the  subject  of  his  grief?  It  is  only  that  he  will 
not  do  the  thing. 

4.  "  To  walk  slowly,  keeping  behind  his  elders,  is  to 
perform  the  part  of  a  younger.  To  walk  quickly  and 
precede  his  elders,  is  to  violate  the  duty  of  a  younger 
brother.  Now,  is  it  what  a  man  cannot  do — to  walk 
slowly  ?  It  is  what  he  does  not  do.  The  course  of 
Yaou  and  Shun  was  simply  that  of  filial  piety  and  fra- 
ternal duty. 

5.  "Do  you  wear  the  clothes  of  Yaou,  repeat  the 
words  of  Yaou,  and  do  the  actions  of  Yaou,  and  you 
will  just  be  a  Yaou.  And,  if  you  wear  the  clothes  of 
Kee,  repeat  the  words  of  Kee,  and  do  the  actions  of 
Kee,  you  will  just  be  a  Kee." 

6.  Keaou  said,  "  I  shall  be  having  an  interview  with 
the  prince  of  Tsow,  and  can  ask  him  to  let  me  have  a 
house  to  lodge  in.  I  wish  to  remain  here,  and  receive 
instruction  at  your  gate." 

7.  Mencius  replied,  "  The  way  of  truth  is  like  a  great 
road.  It  is  not  difficult  to  know  it.  The  evil  is  only 
that  men  will  not  seek  it.  Do  you  go  home  and  search 
for  it,  and  you  will  have  abundance  of  teachers." 

ni.  1.  Kung-sun  Ch^ow  asked  about  an  opinion  of 
the  scholar  Kaou,  saying,  "  Kaou  observed, '  The  Seaou 
PVan  is  the  ode  of  a  little  man.' "  Mencius  asked, 
"  Why  did  he  say  so  ?  "  "  Because  of  the  murmuring 
which  it  expresses"  was  the  reply. 

2.  Mencius  answered,  "How  stupid  was  that  old  Kaou 
in  dealing  with  the  ode  !  There  is  a  man  here,  and  a 
native  of  Yue  bends  his  bow  to  shoot  him.  I  will  ad- 
vise him  not  to  do  so,  but  speaking  calmly  and  smiling- 
ly ; — for  no  other  reason  but  that  he  is  not  related  to 
me.  But  if  my  own  brother  be  bending  his  bow  to 
20 


166  CHINESE   CLASSICS. 

shoot  the  man,  then  I  will  advise  him  not  to  do  so, 
weeping  and  crying  the  while ; — for  no  other  reason 
than  that  he  is  related  to  me.  The  dissatisfaction  ex- 
pressed in  the  Seaou  P^wan  is  the  working  of  relative 
affection,  and  that  affection  shows  benevolence.  Stupid 
indeed  was  old  Kaou's  criticism  on  the  ode." 

3.  Chow  then  said, ''  How  is  it  that  there  is  no  dis- 
satisfaction expressed  in  the  K^ae  Fung  ?  " 

4.  Mencius  replied,  "  The  parent's  fault  referred  to  in 
the  K^ae  Fung  is  small ;  That  referred  to  in  the  Seaou 
PVan  is  great.  Where  the  parent's  fault  was  great, 
not  to  have  murmured  on  account  of  it  would  have  in- 
creased the  want  of  natural  affection.  Where  the  pa- 
rent's fault  was  small,  to  have  murmured  on  account  of 
it  would  have  been  to  act  like  water  which  frets  and 
foams  about  a  stone  that  interrupts  its  course.  To  in- 
crease the  want  of  natural  affection  would  have  been 
unfilial,  and  to  fret  and  foam  in  such  a  manner  would 
also  have  been  unfilial. 

5.  ''  Confucius  said,  ^  Shun  was  indeed  perfectly  filial ! 
And  yet,  when  he  was  fifty,  he  was  full  of  longing  de- 
sire about  his  parents.' " 

lY.  1.  Sung  K^ang  being  about  to  go  to  Ts^oo,  Men- 
cius met  him  in  Shih-k^ew. 

2.  "  Master,  where  are  you  going  ?  "  asked  Mencius. 

3.  K'ang  replied,  "  I  have  heard  that  Ts^in  and  Ts^oo 
are  fighting  together,  and  I  am  going  to  see  the  king 
of  Ts^oo  and  persuade  him  to  cease  hostilities.  If  he 
shall  not  be  pleased  with  my  advice,  I  shall  go  to  see  the 
king  of  Ts^in,  and  persuade  him  in  the  same  way.  Of 
the  two  kings  I  shall  surely  find  that  I  can  succeed 
with  one  of  them." 

4.  Mencius  said, "  I  will  not  venture  to  ask  about  the 
particulars,  but  I  should  like  to  hear  the  scope  of  your 
plan.  What  course  will  you  take  to  try  to  persuade 
thejn  ?  "    K'ang  answered,  "  I  will  tell  them  how  un- 


WORKS  OP    MENCIUS.  167 

profitable  their  course  is  to  them."  ''  Master/'  said  Men- 
cius,  "your  aim  is  great,  but  your  argument  is  not 
good. 

5.  '^  If  you,  starting  from  the  point  of  profit,  offer 
your  persuasive  counsels  to  the  kings  of  Ts'in  and 
Ts^oo,  and  if  those  kings  are  pleased  with  the  consider- 
ation of  profit  so  as  to  stop  the  movements  of  their 
armies,  then  all  belonging  to  those  armies  will  rejoice 
in  the  cessation  of  war,  and  find  their  pleasure  in  the 
pursuit  of  profit.  Ministers  will  serve  their  sovereign 
for  the  profit  of  which  they  cherish  the  thought ;  sons 
will  serve  their  fathers,  and  younger  brothers  will  serve 
their  elder  brothers,  from  the  same  consideration : — and 
the  issue  will  be,  that,  abandoning  benevolence  and 
righteousness,  sovereign  and  minister,  father  and  son, 
younger  brother  and  elder,  will  carry  on  all  their  inter- 
course with  this  thought  of  profit  cherished  in  their 
breasts.  But  never  has  there  been  such  a  state  of  so- 
ciety, without  ruin  being  the  result  of  it. 

6.  "  If  you,  starting  from  the  ground  of  benevolence 
and  righteousness,  offer  your  counsels  to  the  kings  of 
Ts^in  and  Ts^oo,  and  if  those  kings  are  pleased  with  the 
consideration  of  benevolence  and  righteousness  so  as 
to  stop  the  operations  of  their  armies,  then  all  belong- 
ing to  those  armies  will  rejoice  in  the  stopping  from 
war,  and  find  their  pleasure  in  benevolence  and  right- 
eousness. Ministers  will  serve  their  sovereign,  cherish- 
ing the  principles  of  benevolence  and  righteousness ; 
sons  will  serve  their  fathers,  and  younger  brothers  will 
serve  their  elder  brothers,  in  the  same  way: — and  so, 
sovereign  and  minister,  father  and  son,  elder  brother 
and  younger,  abandoning  the  thought  of  profit,  will 
cherish  the  principles  of  benevolence  and  righteous- 
ness, and  carry  on  all  their  intercourse  upon  them. 
But  never  has  there  been  such  a  state  of  society,  with- 
out the  State  where  it  prevailed  rising  to  imperial  sway. 
Why  must  you  use  that  word  ^  profit.' " 


168  CHINESE   CLASSICS. 

V.  1.  When  Mencius  was  residing  in  Tsow,  the 
younger  brother  of  the  chief  of  Jin,  who  was  guardian 
of  Jin  at  the  time,  paid  his  respects  to  him  by  a  present 
of  silks,  which  Mencius  received,  not  going  to  acknowl- 
edge it.  When  he  was  sojourning  in  Ping-luh,  Ch^oo, 
who  was  prime  minister  of  the  State,  sent  him  a  simi- 
lar present,  which  he  received  in  the  same  way. 

2.  Subsequently,  going  from  Tsow  to  Jin,  he  visited 
the  guardian,  but  when  he  went  from  P^ing-luh  to  the 
capital  of  Ts^e,  he  did  not  visit  the  minister  Ch^oo. 
The  disciple  Uh-loo  was  glad,  and  said,  "  I  have  got  an 
opportunity  to  obtain  some  instruction.'' 

3.  He  asked  accordingly,  "  Master,  when  you  went  to 
Jin,  you  visited  the  chief's  brother,  and  when  you  went 
to  Ts^e,  you  did  not  visit  Ch^oo.  Was  it  not  because  he 
is  only  the  minister  ?  " 

4.  Mencius  replied,  "  No.  It  is  said  in  the  Book  of 
History, '  In  presenting  an  offering  to  a  superior,  most 
depends  on  the  demonstrations  of  respect.  If  those 
demonstrations  are  not  equal  to  the  things  offered,  we 
say  there  is  no  offering,  that  is,  there  is  no  act  of  the 
will  in  presenting  the  offering.' 

5.  "  This  is  because  the  things  so  offered  do  not  con- 
stitute an  offering  to  a  superior." 

6.  Uh-loo  was  pleased,  and  when  some  one  asked  him* 
what  Mencius  meant,  he  said,  "  The  younger  of  Jin 
could  not  go  to  Tsow,  but  the  minister  of  Ch^oo  might 
have  gone  to  P^ing-luh. 

YI.  1.  Shun-yu  KVan  said,  "  He  who  makes  fame 
and  meritorious  services  his  first  objects,  acts  with  a  re- 
gard to  others.  He  who  makes  them  only  secondary 
objects,  acts  with  a  regard  to  himself  You,  master, 
were  ranked  among  the  three  chief  ministers  of  the 
State,  but  before  your  fame  and  services  had  reached 
either  to  the  prince  or  the  people,  you  have  left  your 
place.     Is  this  indeed  the  way  of  the  benevolent  ?  " 


WORKS  OF  MENCIUS.  169 

2.  Mencius  replied,  "  There  was  Pili-e  ; — he  abode  in 
an  inferior  situation,  and  would  not,  with  his  virtue, 
serve  a  degenerate  prince.  There  was  E  Yin ; — he  five 
times  went  to  T^ang,  and  five  times  went  to  Kee. 
There  was  Hwuy  of  Lew-hea ; — he  did  not  disdain  to_ 
serve  a  vile  prince,  nor  did  he  decline  a  small  office. 
The  courses  pursued  by  those  three  worthies  were  dif- 
ferent but  their  aim  was  one.  And  what  was  their  one 
aim?  We  must  answer — ^  To  be  perfectly  virtuous.' 
And  so  it  is  simply  after  this  that  superior  men  strive. 
Why  must  they  all  pursue  the  same  course  f  " 

3.  K'wan  pursued,  "  In  the  time  of  the  duke  Muh 
of  Loo,  the  government  was  in  the  hands  of  Kung-e, 
while  Tsze-lew  and  Tsze-sze  were  ministers.  And  yet, 
the  dismemberment  of  Loo  then  increased  exceedingly. 
Such  was  the  case,  a  specimen  how  your  men  of  virtue 
are  of  no  advantage  to  a  kingdom ! " 

4.  Mencius  said,  "  The  prince  of  Yu  did  not  use  Pih- 
le  He,  and  thereby  lost  his  State.  The  duke  Muh  of 
Ts'in  used  him,  and  became  chief  of  all  the  princes. 
Ruin  is  the  consequence  of  not  employing  men  of  vir- 
tue and  talents  ; — how  can  it  rest  with  dismemberment 
merely  f  " 

5.  K'wan  urged  again,  "  Formerly,  when  Wang  P^aou 
dwelt  on  the  K^e,  the  people  on  the  west  of  the  Yellow 
River  all  became  skilful  at  singing  in  his  abrupt  man- 
ner. When  Meen  K^eu  lived  in  Kaou-t^ang,  the  people 
in  the  parts  of  Ts^e  on  the  west  became  skilful  at  sing- 
ing in  his  prolonged  manner.  The  wives  of  Hwa  Chow 
and  Ke  Leang  bewailed  their  husbands  so  skilfully,  that 
they  changed  the  manners  of  the  State.  When  there 
is  the  gift  within,  it  manifests  itself  without.  I  have 
never  seen  'the  man  who  could  do  the  deeds  of  a  wor- 
thy, and  did  not  realize  the  work  of  one.  Therefore 
there  are  now  no  men  of  talents  and  virtue.  If  there 
were,  I  should  know  them." 


170  CHINESE   CLASSICS. 

6.  Mencius  answered,  "When  Confucius  was  chief 
minister  of  Justice  in  Loo,  the  prince  came  not  to  fol- 
low his  counsels.  Soon  after  was  the  solsticial  sacrifice, 
and  when  a  part  of  the  flesh  presented  in  sacrifice  was 
not  sent  to  him,  he  went  away  even  without  taking  off 
his  cap  of  ceremony.  Those  who  did  not  know  him 
supposed  it  was  on  account  of  the  flesh.  Those  who 
knew  him  supposed  that  it  was  on  account  of  the  neg- 
lect of  the  usual  ceremony.  The  fact  was,  that  Confu- 
cius wanted  to  go  away  on  occasion  of  some  small 
offence,  not  wishing  to  do  so  without  some  apparent 
cause.  All  men  may  not  be  expected  to  understand 
the  conduct  of  a  superior  man." 

VII.  1.  Mencius  said,  "The  five  chiefs  of  the  princes 
were  sinners  against  the  three  kings.  The  princes  of 
the  present  day  are  sinners  against  the  ^Ye  chiefs. 
The  great  officers  of  the  present  day  are  sinners  against 
the  princes. 

2.  "  The  emperor  visited  the  princes,  which  was  called 
^A  tour  of  inspection.'  The  princes  attended  at  the 
court  of  the  emperor,  which  was  called  '  Giving  a  re- 
port of  office.'  It  was  a  custom  in  the  spring  to  exam- 
ine the  ploughing,  and  supply  any  deficiency  of  seed, 
and  in  autumn  to  examine  the  reaping,  and  assist  where 
there  was  a  deficiency  of  the  crop.  When  the  emperor 
entered  the  boundaries  of  a  State,  if  the  new  ground 
was  being  reclaimed,  and  the  old  fields  well  cultivated ; 
if  the  old  were  nourished  and  the  worthy  honoured ; 
and  if  men  of  distingushed  talents  were  placed  in 
office :  then  the  prince  was  rewarded, — rewarded  with 
an  addition  to  his  territory.  On  the  other  hand,  if,  on 
entering  a  State,  the  ground  was  found  left  wild  or  over- 
run with  weeds;  if  the  old  were  neglected  and  the 
worthy  imhonoured ;  and  if  the  offices  were  filled  with 
hard  tax-gatherers :  then  the  prince  was  reprimanded. 
If  a  prince  once  omitted  his  attendance  at  court,  he 


WORKS   OF   MENCIUS.  171 

was  punished  by  degradation  of  rank ;  if  he  did  so  a 
second  time,  he  was  deprived  of  a  portion  of  his  terri- 
tory ;  if  he  did  so  a  third  time,  the  imperial  forces  were 
set  in  motion,  and  he  was  removed  yrom  his  government 
Thus  the  emperor  commanded  the  punishment,  but  did^ 
not  himself  inflict  it,  while  the  princes  inflicted  the  pun- 
ishment, but  did  not  command  it.  The  five  chiefs,  how- 
ever, dragged  the  princes  to  punish  other  princes,  and 
hence  I  say  that  they  were  sinners  against  the  three 
kings. 

3.  "  Of  the  five  chiefs  the  most  powerful  was  the 
duke  Hwan.  At  the  assembly  of  the  princes  in  KVei- 
k*^ew,  he  bound  the  victim  and  placed  the  writing  upon 
it,  but  did  not  slay  it  to  smear  their  mouths  with  the 
blood.  The  first  injunction  in  their  agreement  was, — 
'  Slay  the  unfilial ;  change  not  the  son  who  has  been 
appointed  heir ;  exalt  not  a  concubine  to  the  rank  of 
wife.'  The  second  was, — '  Honour  the  worthy,  and 
maintain  the  talented,  to  give  distinction  to  the  vir- 
tuous,' The  third  was, — '  Respect  the  old,  and  be  kind 
to  the  young.  Be  not  forgetful  of  strangers  and  trav- 
ellers.' The  fourth  was, — '  Let  not  offices  be  heredit- 
ary, nor  let  officers  be  pluralists.  In  the  selection  of 
officers  let  the  object  be  to  get  the  proper  men.  Let 
not  a  ruler  take  it  on  himself  to  put  to  death  a  great 
officer.'  The  fifth  was, — '  Follow  no  crooked  policy  in 
making  embankments.  Impose  no  restrictions  on  the 
sale  of  grain.     Let  there  be  no  promotions  without 

first  announcing  them  to  the  emperor.'  It  was  then 
said, '  All  we  who  have  united  in  this  agreement  shall 
hereafter  maintain  amicable  relations.'  The  princes  of 
the  present  day  all  violate  these  five  prohibitions,  and 
therefore  I  say  that  the  princes  of  the  present  day  are 
sinners  against  the  five  chiefs. 

4.  "  The  crime  of  him  who  connives  at,  and  aids,  the 
wickedness  of  his  prince  is  small,  but  the  crime  of  him 


172  CHINESE   CLASSICS. 

who  anticipates  and  excites  that  wickedness  is  great. 
The  officers  of  the  present  day  all  go  to  meet  their  sov- 
ereigns' wickedness,  and  therefore  I  say  that  the  great 
officers  of  the  present  day  are  sinners  against  the 
princes." 

yill.  1.  The  prince  of  Loo  wanted  to  make  the 
minister  Shin  commander  of  his  army. 

2.  Mencins  said,  "  To  employ  an  nninstructed  people 
in  war  may  be  said  to  be  destroying  the  people.  A  de- 
stroyer of  the  people  would  not  have  been  tolerated  in 
the  times  of  Yaou  and  Shun. 

3.  "Though  by  a  single  battle  you  should  subdue 
Ts^e,  and  get  possession  of  Nan-yang,  the  thing  ought 
not  to  be  done." 

4.  Shin  changed  countenance,  and  said  in  displeasure, 
"  This  is  what  I,  Kuh-le,  do  not  understand." 

5.  Mencius  said,  "  I  will  lay  the  case  plainly  before 
you.  The  territory  appropriated  to  the  emperor  is 
1,000  le  square.  Without  a  thousand  le,  he  would  not 
have  sufficient  for  his  entertainment  of  the  princes. 
The  territory  appropriated  to  a  How  is  100  le  square. 
Without  100  le,  he  would  not  have  sufficient  wherewith 
to  observe  the  statutes  kept  in  his  ancestral  temple. 

6.  "  When  Chow-kung  was  invested  with  the  princi- 
pality of  Loo,  it  was  a  hundred  le  square.  The  territo- 
ry was  indeed  enough,  but  it  was  not  more  than  100  le. 
When  T^ae-kung  was  invested  with  the  principality  of 
Ts%  it  was  100  le  square.  The  territory  was  indeed 
enough,  but  it  was  not  more  than  100  le. 

7.  "  Now  Loo  is  five  times  100  le  square.  If  a  true 
imperial  ruler  were  to  arise,  whether  do  you  think  that 
Loo  would  be  diminished  or  increased  by  him  ? 

8.  "  If  it  were  merely  taking  the  place  from  the  one 
State  to  give  it  to  the  other,  a  benevolent  man  would 
not  do  it ; — how  much  less  will  he  do  so,  when  the  end 
is  to  be  sought  by  the  slaughter  of  men ! 


WORKS  OF  MENCIUS.  173 

9.  "The  way  in  which  a  superior  man  serves  his 
prince  contemplates  simply  the  leading  him  in  the 
right  path,  and  directing  his  mind  to  benevolence." 

IX.  1.  Mencius  said,  "  Those  who  now-ardays  serve 
their  sovereigns  say,  ^  We  can  for  our  sovereign  enlarge 
the  limits  of  the  cultivated  ground,  and  fill  his  treasu- 
ries and  arsenals.*  Such  persons  are  now-a-days  called 
^  Good  ministers,'  but  anciently  they  were  called  '  Rob- 
bers of  the  people.'  If  a  sovereign  follows  not  the 
right  way,  nor  has  his  mind  bent  on  benevolence,  to 
seek  to  enrich  him  is  to  enrich  a  Kee. 

2.  "  Or  they  will  say, '  We  can  for  our  sovereign  form 
alliances  with  other  states,  so  that  our  battles  must  be 
successful.  Such  persons  are  now-a-days  called  '  Good 
ministers,'  but  anciently  they  were  called  '  Robbers  of 
the  people.'  If  a  sovereign  follows  not  the  right  way, 
nor  has  his  mind  directed  to  benevolence,  to  seek  to  en- 
rich him  is  to  enrich  a  Kee. 

3.  ^'  Although  a  prince,  pursuing  the  path  of  the  pres- 
ent day,  and  not  changing  its  practices,  were  to  have 
the  empire  given  to  him,  he  could  not  retain  it  for  a 
single  morning." 

X.  1.  Pih  Kwei  said,  "  I  want  to  take  a  twentieth 
of  the  produce  only  as  the  tax.  What  do  you  think  of 
it?" 

2.  Mencius  said,  "  Your  way  would  be  that  of  the 
Mih. 

3.  "  In  a  country  of  ten  thousand  families,  would  it 
do  to  have  only  one  potter?"  Kwei  replied,  "No. 
The  vessels  would  not  be  enough  to  use." 

4.  Mencius,  went  on,  "In  Mih  all  the  five  kinds  of 
grain  are  not  grown ;  it  only  produces  the  millet.  There 
are  no  fortified  cities,  no  edifices,  no  ancestral  temples,  no 
ceremonies  of  sacrifice ;  there  are  no  princes  requiring 
presents  and  entertainments ;  there  is  no  system  of 
officers  with  their  various  subordinates.     On  these  ac- 

21 


174  CfflNESE  CLASSICS. 

counts  a  tax  of  one  twentieth  of  the  produce  is  suffi- 
cient there. 

5.  "  But  now  it  is  the  Middle  kingdom  that  we  live 
in.  To  banish  the  relationships  of  men,  and  have  no 
superior  men; — how  can  such  a  state  of  things  be 
thought  of? 

6.  "With  but  few  potters  a  kingdom  cannot  subsist; 
— how  much  less  can  it  subsist  without  men  of  a  higher 
rank  than  others  ? 

7.  "  If  we  wish  to  make  the  taxation  lighter  than  the 
system  of  Yaou  and  Shun,  we  shall  just  have  a  great 
Mih  and  a  small  Mih.  If  we  wish  to  make  it  heavier, 
we  shall  just  have  the  great  Kee  and  the  small  Kee." 

XL  1.  Pih  Kwei  said,  "My  management  of  the 
waters  is  superior  to  that  of  Yu." 

2.  Mencius  replied, '-  You  are  wrong.  Sir,  Yu's  reg- 
ulation of  the  waters  was  according  to  the  laws  of 
water. 

3.  "  He  therefore  made  the  four  seas  their  receptacle, 
while  you  make  the  neighbouring  States  their  recep- 
tacle. 

4.  "  Water  flowing  out  of  its  channels  is  called  an  in- 
undation. Inundating  waters  are  a  vast  waste  of  water, 
and  what  a  benevolent  man  detests.  You  are  wrong, 
my  good  Sir." 

XII.  Mencius  said,  "  If  a  scholar  have  not  faith, 
how  shall  he  take  a  firm  hold  of  things  f  " 

XIII.  1.  The  prince  of  Loo  wanting  to  commit  the 
administration  of  his  government  to  the  disciple  Yo- 
ching,  Mencius  said,  "  When  I  heard  of  it,  I  was  so  glad 
that  I  could  not  sleep." 

2.  Kung-sun  Ch^ow  asked,  "Is  Yo-ching  a  man  of 
vigour  ?  "  and  was  answered,  "  No.'*  "  Is  he  wise  in 
council  ?  "  "  No."  "  Is  he  possessed  of  much  informa- 
tion?"    "No." 

3.  "  What  then  made  you  so  glad  that  you  could  not 
sleep?" 


WORKS    OF   MENCIUS.  175 

4.  "He  is  a  man  who  loves  what  is  good." 

5.  "  Is  the  love  of  what  is  good  sufficient  ?  " 

6.  "  The  love  of  what  is  good  is  more  than  a  suffi- 
cient qualification  for  the  government  of  the  empire ; 
— how  much  more  is  it  so  for  the  State  of  Loo  ! 

7.  "  If  a  minister  love  what  is  good,  all  within  the^ 
four  seas  will  count  1,000  le  but  a  small  distance,  and 
will  come  and  lay  their  good  thoughts  before  him. 

8.  "  If  he  do  not  love  what  is  good,  men  will  say, 
'  How  self-conceited  he  looks  ?  He  is  saying  to  himself, 
I  know  it.'  The  language  and  looks  of  that  self-con- 
ceit will  keep  men  off  at  a  distance  of  1,000  le.  When 
good  men  stop  1,000  le  off,  calumniators,  flatterers,  and 
sycophants,  will  make  their  appearance.  When  a  min- 
ister lives  among  calumniators,  flatterers,  and  syco- 
phants, though  he  may  wish  the  State  to  be  well  gov- 
erned, is  it  possible  for  it  to  be  so?" 

XI Y.  1.  The  disciple  Ch^in  said,  "What  were  the 
principles  on  which  the  superior  men  of  old  took  of- 
fice?" Mencius  replied,  "There  were  three  cases  in 
which  they  accepted  office,  and  three  in  which  they 
left  it. 

2.  "  If  received  with  the  utmost  respect  and  all  polite 
observances,  and  they  could  say  to  themselves  that  the 
prince  would  carry  their  words  into  practice,  then  they 
took  office  with  him.  Afterwards,  although  there 
might  be  no  remission  in  the  polite  demeanour  of  the 
prince,  if  their  words  were  not  carried  into  practice, 
they  would  leave  him. 

3.  "  The  second  case  was  that  in  which,  though  the 
prince  could  not  he  expected  at  once  to  carry  their  words 
into  practice,  yet  being  received  by  him  with  the  ut- 
most respect,  they  took  office  with  him.  But  after- 
wards, if  there  was  a  remission  in  his  polite  demeanour, 
they  would  leave  him. 

4.  "  The  last  case  was  that  of  the  superior  man  who 


176  CHINESE   CLASSICS. 

had  nothing  to  eat,  either  morning  or  evening,  and  was 
so  famished  that  he  could  not  move  out  of  his  door. 
If  the  prince,  on  hearing  of  his  state,  said, '  I  must  fail 
in  the  great  point, — that  of  carrying  his  doctrines  into 
practice,  neither  am  I  able  to  follow  his  words,  but  I  am 
ashamed  to  allow  him  to  die  of  want  in  my  country ; ' 
— the  assistance  offered  in  such  a  case  might  be  re- 
ceived, but  not  beyond  what  was  sufiicient  to  avert 
death." 

XY.  1.  Mencius  said,  "  Shun  rose  from  among  the 
channeled  fields.  Foo  Yue  was  called  to  ofiice  from 
the  midst  of  his  building  frames ;  Kaou-kih  from  his 
fish  and  salt ;  Kwan  E-woo  from  the  hands  of  his  gaol- 
er ;  Sun-shuh  Gaou  from  his  hiding  by  the  sea-shore ; 
and  Pih-le  He  from  the  market-place. 

2.  "  Thus,  when  Heaven  is  about  to  confer  a  great 
office  on  any  man,  it  first  exercises  his  mind  with  suf- 
fering, and  his  sinews  and  bones  with  toil.  It  exposes 
his  body  to  hunger,  and  subjects  him  to  extreme  pov- 
erty. It  confounds  his  undertakings.  By  all  these 
methods  it  stimulates  his  mind,  hardens  his  nature,  and 
supplies  his  incompetencies. 

3.  '^  Men  for  the  most  part  err,  and  are  afterwards 
able  to  reform.  They  are  distressed  in  mind  and  per- 
plexed in  their  thoughts,  and  then  they  arise  to  vigor- 
ous reformation.  When  things  have  been  evidenced 
in  men's  looks,,  and  set  forth  in  their  words,  then  they 
understand  them. 

4.  "  If  a  prince  have  not  about  his  court  families  at- 
tached to  the  laws  and  worthy  counsellors,  and  if  abroad 
there  are  not  hostile  States  or  other  external  calamities, 
his  kingdom  will  generally  come  to  ruin. 

5.  "  From  these  things  we  see  how  life  springs  from 
sorrow  and  calamity,  and  death  from  ease  and  pleasure." 

XYI.  Mencius  said,  "  There  are  many  arts  in  teach- 
ing. I  refuse,  as  inconsistent  with  my  character,  to 
teach  a  man,  but  I  am  only  thereby  still  teaching  him." 


WORKS  OF    MENCIUS.  177 


BOOK  VII. 

TSIN  SIN.    PART  I. 

Chapter  I.  1.  Mencius  said,  "He  who  has  exhausted 
all  his  mental  constitution  knows  his  nature.  Knowing 
his  nature,  he  knows  Heaven. 

2.  "  To  preserve  one's  mental  constitution,  and  nour- 
ish one's  nature,  is  the  way  to  serve  Heaven. 

3.  "  When  neither  a  premature  death  nor  long  life 
causes  a  man  any  double-mindedness,  but  he  waits  in 
the  cultivation  of  his  personal  character  for  whatever 
issue; — this  is  the  way  in  which  he  establishes  his 
Heaven-OTdamed  being." 

II.  1.  Mencius  said,  "  There  is  an  appointment  for 
every  thing.  A  man  should  receive  submissively  what 
may  be  correctly  ascribed  thereto. 

2.  "  Therefore,  he  who  has  the  true  idea  of  what  is 
Heaven's  appointment  wiU  not  stand  beneath  a  precip- 
itous wall. 

3.  "  Death  sustained  in  the  discharge  of  one's  duties 
may  correctly  be  ascribed  to  the  appointment  of 
Heaven. 

4.  "Death  under  handcuffs  and  fetters  cannot  cor- 
rectly be  so  ascribed." 

III.  1.  Mencius  said,  "  When  we  get  by  our  seeking 
and  lose  by  our  neglecting ; — in  that  case  seeking  is  of 
use  to  getting,  and  the  things  sought  for  are  those  which 
are  in  ourselves. 

2.  "  When  the  seeking  is  according  to  the  proper 
course,  and  the  getting  is  only  as  appointed ; — in  that 


178  CHINESE   CLASSICS. 

case  the  seeking  is  of  no  use  to  getting,  and  the  things 
sought  are  without  ourselves." 

IV.  1.  Mencius  said,  "  All  things  are  already  com- 
plete in  us. 

2.  "  There  is  no  greater  delight  than  to  be  conscious 
of  sincerity  on  self-examination. 

3.  "  If  one  acts  with  a  vigorous  effort  at  the  law  of 
reciprocity,  when  he  seeks  for  the  realization  of  perfect 
virtue,  nothing  can  be  closer  than  his  approximation 
to  it." 

V.  1.  Mencius  said,  "  To  act  without  understanding, 
and  to  do  so  habitually  without  examination,  pursuing 
the  proper  path  all  the  life  without  knowing  its  nature ; 
— this  is  the  way  of  multitudes." 

YI.  Mencius  said,  "A  man  may  not  be  without 
shame.  When  one  is  ashamed  of  having  been  without 
shame,  he  will  afterwards  not  have  occasion  for  shame." 

VII.  1.  Mencius  said,  "  The  sense  of  shame  is  to  a 
man  of  great  importance. 

2.  "Those  who  form  contrivances  and  versatile 
schemes  distinguished  for  their  artfulness,  do  not  allow 
their  sense  of  shame  to  come  into  action. 

3.  "  When  one  differs  from  other  men  in  not  having 
this  sense  of  shame,  what  will  he  have  in  common  with 
them?" 

Vin.  1.  Mencius  said, "  The  able  and  virtuous  mon- 
archs  of  antiquity  loved  virtue  and  forgot  power.  And 
shall  an  exception  be  made  of  the  able  and  virtuous 
scholars  of  antiquity,  that  they  did  not  do  the  same  ? 
They  delighted  in  their  own  principles,  and  tv^ere  oblivi- 
ous of  the  power  of  princes.  Therefore,  if  kings  and 
dukes  did  not  show  the  utmost  rfespect,  and  observe  all 
forms  of  ceremony,  they  were  not  permitted  to  come 
frequently  and  visit  them.  If  they  thus  found  it  not 
in  their  power  to  pay  them  frequent  visits,  how  much 
less  could  they  get  to  employ  them  as  ministers  ?  " 


WORKS  OF  MENCIUS.  179 

IX.  1.  Mencius  said  to  Sung  Kow-ts^een,  "  Are  you 
fond,  Sir,  of  travelling  to  the  diffierent  courts  f  I  will 
tell  you  about  such  travelling. 

2.  "If  a  prince  acknowledge  you  and  follow  your 
counsels,  be  perfectly  satisfied.  If  no  one  does  so,  be 
the  same." 

3.  Kow'ts'een  said,  "  What  is  to  be  done  to  secure 
this  perfect  satisfaction  ?  "  Mencius  replied,  "  Honour 
virtue  and  delight  in  righteousness,  and  so  you  may  al- 
ways be  perfectly  satisfied. 

4.  "  Therefore,  a  scholar,  though  poor,  does  not  let 
go  Ms  righteousness ;  though  prosperous,  he  does  not 
leave  his  own  path. 

5.  "Poor  and  not  letting  righteousness  go; — it  is 
thus  that  the  scholar  holds  possession  of  himself  Pros- 
perous and  not  leaving  the  proper  path; — it  is  thus 
that  the  expectations  of  the  people  are  not  disappointed. 

6.  "When  the  men  of  antiquity  realized  their  wishes, 
benefits  were  conferred  by  them  on  the  people.  If 
they  did  not  realize  their  wishes,  they  cultivated  their 
personal  character,  and  became  illustrious  in  the  world. 
If  poor,  they  attended  to  their  own  virtue  in  solitude ; 
if  advanced  to  dignity,  they  made  the  whole  empire 
virtuous  as  well." 

X.  Mencius  said,  "  The  mass  of  men  wait  for  a  king 
Wan,  and  then  they  will  receive  a  rousing  impulse. 
Scholars  distinguished  from  the  mass,  without  a  king 
Wan,  rouse  themselves." 

XI.  Mencius  said,  "  Add  to  a  man  the  families  of 
Han  and  Wei.  If  he  then  look  upon  himself  without 
being  elated,  he  is  far  beyond  the  mass  of  men." 

XII.  Mencius  said,  "  Let  the  people  be  employed  in 
the  way  which  is  intended  to  secure  their  ease,  and 
though  they  be  toiled,  they  will  not  murmur.  Let 
them  be  put  to  death  in  the  way  which  is  intended  to 
preserve  their  lives,  and  though  they  die,  they  will  not 
murmur  at  him  who  puts  them  to  death." 


180  CHINESE  CLASSICS. 

XIII.  1.  Mencius  said,  "  Under  a  chief,  leading  all 
the  princes,  the  people  look  brisk  and  cheerful.  Under 
a  true  sovereign,  they  have  an  air  of  deep  contentment. 

2.  "Though  he  slay  them,  they  do  not  murmur. 
When  he  benefits  them,  they  do  not  think  of  his  merit. 
From  day  to  day  they  make  progress  towards  what  is 
good,  without  knowing  who  makes  them  do  so. 

3.  "  Wherever  the  superior  man  passes  through,  trans- 
formation follows  ;  wherever  he  abides,  his  influence  is 
of  a  spiritual  nature.  It  flows  abroad  above  and  be- 
neath, like  that  of  Heaven  and  Earth.  How  can  it  be 
said  that  he  mends  society  but  in  a  small  way ! " 

Xiy.  1.  Mencius  said,  "  Kindly  words  do  not  enter 
so  deeply  into  men  as  a  reputation  for  kindness. 

2.  "  Good  government  does  not  lay  hold  of  the  peo- 
ple so  much  as  good  instructions. 

3.  "  Good  government  is  feared  by  the  people,  while 
good  instructions  are  loved  by  them.  Good  govern- 
ment gets  the  people's  wealth,  while  good  instructions 
get  their  hearts." 

XV.  1.  Mencius  said,  "The  ability  possessed  by 
men  without  having  been  acquired  by  learning  is  in- 
tuitive abiHty,  and  the  knowledge  possessed  by  them 
without  the  exercise  of  thought  is  their  intuitive  knowl- 
edge. 

2.  "Children  carried  in  the  arms  all  know  to  love 
their  parents,  and  when  they  are  grown  a  little^  they  all 
know  to  respect  their  elder  brothers. 

3.  "  Filial  affection  for  parents  is  the  working  of  be- 
nevolence. Respect  for  elders  is  the  ivorking  of  right- 
eousness. There  is  no  other  reason /or  those  feelings  ; 
— they  belong  to  all  under  heaven." 

XVI.  Mencius  said,  "  When  Shun  was  living  amid 
the  deep  retired  mountains,  dwelling  with  the  trees 
and  rocks,  and  wandering  among  the  deer  and  swine, 
the  difference  between  him  and  the  rude  inhabitants  of 


WORKS  OF  MENCIUS.  181 

those  remote  hills  appeared  very  small.  But  when  he 
heard  a  single  good  word,  or  saw  a  single  good  action, 
he  was  like  a  stream  or  a  river  bursting  its  banks,  and 
flowing  out  in  an  irresistible  flood." 

XVII.  Mencius  said,  "Let  a  man  not  do  what  his 
own  sense  of  righteousness  tells  him  not  to  do,  and  let" 
him  not  desire  what  his  sense  of  righteousness  tells  him 
not  to  desire ; — to  act  thus  is  all  he  has  to  do." 

XVIII.  1.  Mencius  said,  "  Men  who  are  possessed  of 
intelligent  virtue  and  prudence  in  afiairs  will  generally 
be  found  to  have  been  in  sickness  and  troubles. 

2.  "They  are  the  friendly  minister  and  concubine's 
son,  who  keep  their  hearts  under  a  sense  of  peril,  and 
use  deep  precautions  against  calamity.  On  this  account 
they  become  distinguished  for  their  intelligence." 

XIX.  1.  Mencius  said,  "There  are  persons  who 
serve  the  prince; — they  serve  the  prince,  that  is,  for 
the  sake  of  his  countenance  and  favour. 

2.  "  There  are  ministers  who  seek  the  tranquillity  of 
the  State,  and  find  their  pleasure  in  securing  that  tran- 
quillity. 

3.  "  There  are  those  who  are  the  people  of  Heaven. 
They,  judging  that,  if  they  were  in  office,  they  could 
carry  out  their  principles,  throughout  the  empire,  pro- 
ceed so  to  carry  them  out. 

4.  "  There  are  those  who  are  great  men.  They  rec- 
tify themselves  and  others  are  rectified." 

XX.  1.  Mencius  said,  "  The  superior  man  has  three 
things  in  which  he  delights,  and  to  be  ruler  over  the 
empire  is  not  one  of  them. 

2.  "  That  his  father  and  mother  are  both  alive,  and 
that  the  condition  of  his  brothers  afibrds  no  cause  for 
anxiety ; — this  is  one  delight. 

3.  "  That,  when  looking  up,  he  has  no  occasion  for 
shame  before  Heaven,  and,  below,  he  has  no  occasion 
to  blush  before  men ; — this  is  a  second  delight. 

22 


182  CHINESE   CLASSICS. 

4.  ''  That  he  can  get  from  the  whole  empire  the  most 
talented  individuals,  and  teach  and  nourish  them ; — 
this  is  the  third  delight. 

5.  "  The  superior  man  has  three  things  in  which  he 
delights,  and  to  be  ruler  over  the  empire  is  not  one  of 
them." 

XXI.  1.  Mencius  said,  "Wide  territory  and  a  nu- 
merous people  are  desired  by  the  superior  man,  but 
what  he  delights  in  is  not  here. 

2.  "  To  stand  in  the  centre  of  the  empire,  and  tran- 
quillize the  people  within  the  four  seas ; — the  superior 
man  delights  in  this,  but  the  highest  enjoyment  of  his 
nature  is  not  here. 

3.  "  What  belongs  by  his  nature  to  the  superior  man 
cannot  be  increased  by  the  largeness  of  his  sphere  of 
action,  nor  diminished  by  his  dwelling  in  poverty  and 
retirement; — for  this  reason  that  it  is  determinately 
apportioned  to  him  hy  Heaven. 

4.  "  What  belongs  by  his  nature  to  the  superior  man 
are  benevolence,  righteousness,  propriety,  and  knowl- 
edge. These  are  rooted  in  his  heart ;  their  growth 
and  manifestation  are  a  mild  harmony  appearing  in  the 
countenance,  a  rich  fulness  in  the  back,  and  the  charac- 
ter imparted  to  the  four  limbs.  Those  limbs  understand 
to  arrange  themselves,  without  being  told." 

XXII.  Mencius  said,  "Pih-e,  that  he  might  avoid 
Chow,  was  dwelling  on  the  coast  of  the  northern  sea 
when  he  heard  of  the  rise  of  king  Wan.  He  roused 
himself  and  said,  "Why  should  I  not  go  and  follow 
him  ?  I  have  heard  that  the  chief  of  the  West  knows 
well  how  to  nourish  the  old.'  T^ae-kung,  to  avoid 
Chow,  was  dwelling  on  the  coast  of  the  eastern  sea. 
When  he  heard  of  the  rise  of  king  Wan,  he  said,  ^  Why 
should  I  not  go  and  follow  him  ?  I  have  heard  that 
the  chief  of  the  West  knows  well  how  to  nourish  the 
old.'     If  there  were  a  prince  in  the  empire,  who  knew 


WORKS   OF  MENCIUS.  183 

well  how  to  nourish  the  old^  all  men  of  virtue  would 
feel  that  he  was  the  proper  object  for  them  to  gather 
to. 

2.  Around  the  homestead  with  its  five  mow,  the  space 
beneath  the  walls  was  planted  with  mulberry  trees, 
with  which  the  women  nourished  silkworms,  and  thus 
the  old  were  able  to  have  silk  to  wear.  Each  family 
had  ^VQ^  brood  hens  and  two  brood  sows,  which  were 
kept  to  their  breeding  seasons,  and  thus  the  old  were 
able  to  have  flesh  to  eat.  The  husbandmen  cultivated 
their  farms  of  100  mow,  and  thus  their  families  of  eight 
mouths  were  secured  against  want. 

3.  "  The  expression,  '  The  chief  of  the  West  knows 
well  how  to  nourish  the  old,'  refers  to  his  regulation  of 
the  fields  and  dwellings,  his  teaching  them  to  plant  the 
mulberry  and  nourish  those  animals,  and  his  instructing 
the  wives  and  children,  so  as  to  make  them  nourish 
their  aged.  At  fifty,  warmth  cannot  be  maintained 
without  silks,  and  at  seventy  flesh  is  necessary  to  satisfy 
the  appetite.  Persons  not  kept  warm  nor  supplied  with 
food  are  said  to  be  starved  and  famished,  but  among 
the  people  of  king  Wan,  there  were  no  aged  who  were 
starved  or  famished.  This  is  the  meaning  of  the  ex- 
pression in  question." 

XXIII.  1.  Mencius  said,  "Let  it  be  seen  to  that 
their  fields  of  grain  and  hemp  are  well  cultivated,  and 
make  the  taxes  on  them  light ; — so  the  people  may  be 
made  rich. 

2.  "  Let  it  be  seen  to  that  the  people  use  their  re- 
sources of  food  seasonably,  and  expend  their  wealth 
only  on  the  prescribed  ceremonies : — so  their  wealth 
will  be  more  than  can  be  consumed. 

3.  "The  people  cannot  live  without  water  and  fire, 
yet  if  you  knock  at  a  man's  door  in  the  dusk  of  the 
evening,  and  ask  for  water  and  fire,  there  is  no  man 
who  will  not  give  them,  such  is  the  abundance  of  these 


184  CHINESE   CLASSICS. 

things.  A  sage  governs  the  empire  so  as  to  cause  pulse 
and  grain  to  be  as  abundant  as  water  and  fire.  When 
pulse  and  grain  are  as  plenty  as  water  and  fire,  how 
shall  the  people  be  other  than  virtuous  ?  " 

XXIY.  1.  Mencius  said,  "Confucius  ascended  the 
eastern  hill,  and  Loo  appeared  to  him  small.  He  as- 
cended the  T^ae  mountain,  and  all  beneath  the  heavens 
appeared  to  him  small.  So,  he  who  has  contemplated 
the  sea,  finds  it  difficult  to  think  any  thing  of  other 
waters,  and  he  who  has  wandered  in  the  gate  of  the 
sage,  finds  it  difficult  to  think  anything  of  the  words  of 
others, 

2.  "  There  is  an  art  in  the  contemplation  of  water. — 
It  is  necessary  to  look  at  it  as  foaming  in  waves.  The 
sun  and  moon  being  possessed  of  brilliancy,  their  light 
admitted  even  through  an  orifice  illuminates. 

3.  "  Flowing  water  is  a  thing  which  does  not  proceed 
till  it  has  filled  the  hollows  in  its  course.  The  student 
who  has  set  his  mind  on  the  doctrines  of  the  sage,  does 
not  advance  to  them  but  by  completing  one  lesson  af- 
ter another." 

XXY.  1.  Mencius  said,  "  He  who  rises  at  cock- 
crowing,  and  addresses  himself  earnestly  to  the  prac- 
tice of  virtue,  is  a  disciple  of  Shun. 

2.  "  He  who  rises  at  cock-crowing,  and  addresses  him- 
self earnestly  to  the  pursuit  of  gain,  is  a  disciple  of 
Chih. 

3.  "  If  you  want  to  know  what  separates  Shun  from 
Chih,  it  is  simply  this, — the  interval  between  the  thought 
of  gain  and  the  thought  of  virtue." 

XXVI.  1.  Mencius  said,  "  The  principle  of  the  phi- 
losopher Yang  was — ^  Each  one  for  himself  Though 
he  might  have  benefitted  the  whole  empire  by  plucking 
out  a  single  hair,  he  would  not  have  done  it. 

2.  "  The  philosopher  Mih  loves  all  equally.  If  by 
rubbing  smooth  his  whole  body  from  the  crown  to  the 


WORKS   OF   MENCIUS.  185 

heel^  he  could  have  benefited  the  empire,  he  would 
have  done  it. 

3.  "Tsze-moh  holds  a  medium  between  these.  By 
holding  that  medium,  he  is  nearer  the  right.  But  by 
holding  it  without  leaving  room  for  the  exigency  of 
circumstances,  it  becomes  like  their  holding  their  one 
point. 

4.  "  The  reason  why  I  hate  that  holding  to  one  point 
is  the  injury  it  does  to  the  way  of  right  2^^inciple.  It 
takes  up  one  point  and  disregards  a  hundred  others." 

XXVII.  1.  Mencius  said,  "  The  hungry  think  any 
food  sweet,  and  the  thirsty  think  the  same  of  any  drink, 
and  thus  they  do  not  get  the  right  taste  of  what  they 
eat  and  drink.  The  hunger  and  thirst,  in  fact,  injure 
their  palate.  And  is  it  only  the  mouth  and  belly  which 
are  injured  by  hunger  and  thirst  ?  Men's  minds  are 
also  injured  by  them. 

2.  "  If  a  man  can  prevent  the  evils  of  hunger  and 
thirst  from  being  any  evils  to  his  mind,  he  need  not 
have  any  sorrow  about  not  being  up  with  other  men." 

XXVIII.  Mencius  said,  "  Hwuy  of  Lew-hea  would 
not  for  the  three  highest  ofiices  of  state  have  changed 
his  firm  purpose  of  life." 

XXIX.  Mencius  said,  "  A  man  with  definite  aims  to 
be  accomplished  may  be  compared  to  one  digging  a 
well.  To  dig  the  well  to  a  depth  of  seventy-two  cubits, 
a7id  stop  without  reaching  the  spring,  is  after  all  throw- 
ing away  the  well." 

XXX.  1.  Mencius  said,  '^ Benevolence  and  righteous- 
ness were  natural  to  Yaou  and  Shun.  T^ang  and  Woo 
made  them  their  own.  The  five  chiefs  of  the  princes 
feigned  them. 

2.  "  Having  borrowed  them  long  and  not  returned 
them,  how  could  it  be  known  they  did  not  own  them  ?" 

XXXI.  1.  Kung-sun  Ch^ow  said,  "E  Yin  said,  a 
cannot  be  near  and  see  him  so  disobedient  to  reason,' 


186  CHINESE   CLASSICS. 

and  therewith  he  banished  T^ae-kea  to  T^ung.  The  peo- 
ple were  much  pleased.  When  T^ae-kea  became  virtu- 
ous, he  brought  him  back,  and  the  people  were  again 
much  pleased. 

2.  "  When  worthies  are  ministers,  may  they  indeed 
banish  their  sovereigns  in  this  way,  when  they  are  not 
virtuous  ?  " 

3.  Mencius  replied,  "  If  they  have  the  same  purpose 
as  E  Yin,  they  may.  If  they  have  not  the  same  pur- 
pose, it  would  be  usurpation." 

XXXII.  1.  Kung-sun  Ch^ow  said,  "  It  is  said,  in  the 
Book  of  Poetry, 

^  He  will  not  eat  the  bread  of  idleness  ! ' 
How  is  it  that  we  see  superior  men  eating  without  la- 
bouring ?  "  Mencius  replied,  "  When  a  superior  man  re- 
sides in  a  country,  if  its  sovereign  employ  his  counsels, 
he  comes  to  tranquillity,  wealth,  honour,  and  glory.  If 
the  young  in  it  follow  his  instructions,  they  become  fil- 
ial, obedient  to  their  elders,  true  hearted,  and  faithful. 
— What  greater  example  can  there  be  than  this  of  not 
eating  the  bread  of  idleness  ?  " 

XXXin.  1.  The  king's  son.  Teen,  asked  Mencius, 
saying,  "  What  is  the  business  of  the  unemployed  schol- 
ar?" 

2.  Mencius  replied,  "  To  exalt  his  aim." 

3.  Teen  asked  again,  "  What  do  you  mean  by  exalt- 
ing the  aim  ?  "  The  answer  was,  "  Setting  it  simply  on 
benevolence  and  righteousness.  He  thinks  how  to  put 
a  single  innocent  person  to  death  is  contrary  to  benev- 
olence ;  how  to  take  what  one  has  not  a  right  to  is  con- 
trary to  righteousness ;  that  one's  dwelhng  should  be 
benevolence ;  and  one's  path  should  be  righteousness. 
When  benevolence  is  the  dwelling-place  of  the  heart, 
and  righteousness  the  path  of  the  life,  the  business  of  a 
great  man  is  complete." 

XXXIV.    1.  Mencius  said,  "Supposing  that  the  king- 


WORKS  OP    liIENCIUS.  187 

dom  of  Ts^e  were  offered,  contrary  to  righteousness,  to 
CUin  Chung,  he  would  not  receive  it,  and  all  people  be- 
lieve in  him,  as  a  man  of  the  highest  worth.  But  this 
is  only  the  righteousness  which  declines  a  dish  of  rice 
or  a  platter  of  soup.  A  man  can  have  no  greater 
crimes  than  to  disown  his  parents  and  relatives,  and  the 
relations  of  sovereign  and  minister,  superiors  and  infe- 
riors. How  can  it  be  allowed  to  give  a  man  credit  for 
the  great  excellencies  because  he  possessess  a  small 
one?" 

XXXY.  1.  T^aou  Ying  asked,  saying,  "  Shun  being 
emperor,  and  Kaou-yaou  chief  minister  of  justice,  if 
Koo-sow  had  murdered  a  man,  what  would  have  been 
done  in  the  case  ?  " 

2.  Mencius  said,  "  Kaou-yaou  would  simply  have  ap- 
prehended him." 

3.  "But  would  not  Shun  have  forbidden  such  a 
thing?" 

4.  "Indeed,  how  could  Shun  have  forbidden  it? 
Kaou-yaou  had  received  the  law  from  a  proper  source." 

5.  "  In  that  case  what  would  Shun  have  done  ?  " 

6.  "  Shun  would  have  regarded  abandoning  the  em- 
pire as  throwing  away  a  worn  out  sandal.  He  would 
privately  have  taken  his  father  on  his  back,  and  re- 
tired into  concealment,  living  somewhere  along  the  sea- 
coast.  There  he  would  have  been  all  his  life,  cheerful 
and  happy,  forgetting  the  empire." 

XXXVI.  1.  Mencius,  going  from  Fan  to  Ts^e,  saw 
the  king  of  Ts^e's  son  at  a  distance,  and  said  with  a 
sigh,  "One's  position  alters  the  ^vc^just  as  the  nurture 
affects  the  body.  Great  is  the  influence  of  position ! 
Are  not  we  all  men's  sons  ?  " 

2.  Mencius  said,  "The  residence,  the  carriages  and 
horses,  and  the  dress  of  the  king's  son,  are  mostly  the 
same  as  those  of  other  men.  That  he  looks  so  is  occa- 
sioned by  his  position.     How  much  more  should  a  pecfUr 


188  CHINESE   CLASSICS. 

liar  air  distinguish  him  whose  position  is  in  the  wide 
house  of  the  world ! 

3.  ''  When  the  prince  of  Loo  went  to  Sung,  he  called 
out  at  the  'Pee-chih  gate,  and  the  keeper  said,  ^This  is 
not  our  prince.  How  is  it  that  his  voice  is  so  like  that 
of  our  prince?'  This  was  occasioned  by  nothing  but 
the  correspondence  of  their  positions." 

XXXYIL  1.  Mencius  said,  "  To  feed  a  scholar  and 
not  love  him,  is  to  treat  him  as  a  pig.  To  love  him  and 
not  respect  him,  is  to  keep  him  as  a  domestic  animal. 

2.  "  Honouring  and  respecting  are  what  exist  before 
any  offering  of  gifts. 

3.  "If  there  be  honouring  and  respecting  without 
the  reality  of  them,  a  superior  man  may  not  be  re- 
tained by  such  empty  demonstrations P 

XXXVin.  Mencius  said,  "  The  bodily  organs  with 
their  functions  belong  to  our  Heaven-conferred  nature. 
But  a  man  must  be  a  sage  before  he  can  satisfy  the  de- 
sign of  his  bodily  organization." 

XXXIX.  1.  The  king  Suen  of  Ts^e  wanted  to  short- 
en the  period  of  mourning.  Kung-sun  Ch^ow  said,  "To 
have  one  whole  year's  mourning  is  better  than  doing 
away  with  it  altogether." 

2.  Mencius  said,  "  That  is  just  as  if  there  were  one 
twisting  the  arm  of  his  elder  brother,  and  you  were 
merely  to  say  to  him — ^Gently,  gently,  if  you  please.' 
Your  only  course  should  be  to  teach  such  an  one  filial 
piety  and  fraternal  duty." 

3.  At  that  time,  the  mother  of  one  of  the  king's  sons 
had  died,  and  his  tutor  asked  for  him  that  he  might  be 
allowed  to  observe  a  few  month's  mourning.  Kung- 
sun  Ch^ow  asked,  "  What  do  you  say  of  this  ?  " 

4.  Mencius  replied,  "  This  is  a  case  where  the  party 
wishes  to  complete  the  whole  period,  but  finds  it  impos- 
sible to  do  so.  The  addition  of  even  a  single  day  is 
better  than  not  mourning  at  all.     I  spoke  of  the  case 


WORKS  OF  MENCIUS.  189 

where  there  was  no  hindrance,  and  the  party  neglected 
the  thing  himself." 

XL.  1.  Mencius  said^ "  There  are  five  ways  in  which 
the  superior  man  effects  his  teaching. 

2.  "  There  are  some  on  whom  his  influence  descends^ 
like  seasonable  rain. 

3.  "There  are  some  whose  virtue  he  perfects,  and 
some  of  whose  talents  he  assists  the  development. 

4.  "  There  are  some  whose  inquiries  he  answers. 

5.  "  There  are  some  who  privately  cultivate  and  cor- 
rect themselves. 

6.  "  These  five  ways  are  the  methods  in  which  the 
superior  man  efiects  his  teaching." 

XLI.  1.  Kung-sun  Ch^ow  said, "  Lofty  are  your  prin- 
ciples and  admirable,  but  to  learn  them  may  well  be 
likened  to  ascending  the  heavens,  something  which  can- 
not be  reached.  Why  not  adapt  your  teaching  so  as  to 
cause  learners  to  consider  them  attainable,  and  so  daily 
exert  themselves." 

2.  Mencius  said,  "  A  great  artificer  does  not,  for  the 
sake  of  a  stupid  workman,  alter  or  do  away  with  the 
marking  line.  E  did  not,  for  the  sake  of  a  stupid  ar- 
cher, change  his  rule  for  drawing  the  bow. 

3.  "  The  superior  man  draws  the  bow,  but  does  not 
discharge  the  arrow.  The  whole  thing  seems  to  leap 
before  the  learner.  Such  is  his  standing  exactly  in  the 
middle  of  the  right  path.  Those  who  are  able,  follow 
him." 

XLII.  1.  Mencius  said,  "  When  right  principles  pre- 
vail throughout  the  empire,  one's  principles  must  ap- 
pear along  with  one's  person.  When  right  principles 
disappear  from  the  empire,  one's  person  must  vanish 
along  with  one's  principles. 

2.  "  I  have  not  heard  of  one's  principles  being  de- 
pendent for  their  manifestation  on  other  men." 

XLIII.  1.  The  disciple  Kung-too  said,  "  When  Kang 
23 


190  CHINESE  CLASSICS. 

of  T^ang  made  his  appearance  in  your  school,  it  seemed 
proper  that  a  poUte  consideration  should  be  paid  to  him, 
and  yet  you  did  not  answer  him.     Why  was  that  ?  " 

2.  Mencius  replied,  "  I  do  not  answer  him  who  ques- 
tions me  presuming  on  his  nobility,  nor  him  who  pre- 
sumes on  his  talents,  nor  him  who  presumes  on  his  age, 
nor  him  who  presumes  on  services  performed  to  me, 
nor  him  who  presumes  on  old  acquaintance.  Two  of 
those  things  were  chargeable  on  Kang  of  T^ang." 

XLiy.  1.  Mencius  said,  "He  who  stops  short  where 
stopping  is  not  allowable,  will  stop  short  in  every  thing. 
He  who  behaves  shabbily  to  those  whom  he  ought  to 
treat  well,  will  behave  shabbily  to  all. 

2.  "  He  who  advances  with  precipitation  will  retire 
with  speed." 

XLY.  Mencius  said, "In  regard  to  inferior  creatures, 
the  superior  man  is  kind  to  them,  but  not  loving.  In 
regard  to  people  generally,  he  is  loving  to  them,  but 
not  affectionate.  He  is  affectionate  to  his  parents,  and 
lovingly  disposed  to  people  generally.  He  is  lovingly 
disposed  to  people  generally,  and  kind  to  creatures." 

XLYI.  1.  Mencius  said,  "The  wi^e  embrace  all 
knowledge,  but  they  are  most  earn.est  about  what  is  of 
the  greatest  importance.  The  benevolent  embrace  all 
in  their  love,  but  what  they  consider  of  the  greatest 
importance  is  to  cultivate  an  earnest  affection  for  the 
virtuous.  Even  the  wisdom  of  Yaou  and  Shun  did  not 
extend  to  everything,  but  they  attended  earnestly  to 
what  was  important.  Their  benevolence  did  not  show 
itself  in  acts  of  kindness  to  every  man,  but  they  ear- 
nestly cultivated  an  affection  for  the  virtuous. 

2.  "  Not  to  be  able  to  keep  the  three  years'  mourn- 
ing, and  to  be  very  particular  about  that  of  three 
months,  or  that  of  five  months ;  to  eat  immoderately 
and  swill  down  the  soup,  and  at  the  same  time  to  in- 
quire about  the  precept  not  to  tear  the  meat  with  the 


WORKS  OF  MENCIUS.  191 

teeth  ; — such  things  show  what  I  call  an  ignorance  of 
what  is  most  important." 


BOOK  VII 
TSIN  SIN.    PAET  H. 


Chapter  I.  1.  Mencius  said,  "The  opposite  indeed 
of  benevolent  was  the  king  Hwuy  of  Leang !  The  be- 
nevolent, beginning  with  what  they  care  for,  proceed 
to  what  they  do  not  care  for.  Those  who  are  the  op- 
posite of  benevolent,  beginning  with  what  they  do  not 
care  for,  proceed  to  what  they  care  for." 

2.  Kung-sun  Ch^ow  said,  "What  do  you  mean?" 
Mencius  answered,  "  The  king  Hwuy  of  Leang,  for  the 
matter  of  territory,  tore  and  destroyed  his  people,  lead- 
ing them  to  battle. .  Sustaining  a  great  defeat,  he  would 
engage  again,  and  afraid  lest  they  should  not  be  able  to 
secure  the  victory,  urged  his  son  whom  he  loved  till  he 
sacrificed  him  with  them.  This  is  what  I  call — ^  begin- 
ning with  what  they  do  not  care  for,  and  proceeding  to 
what  they  care  for.' " 

II.  1.  Mencius  said,  "  In  the  ^  Spring  and  Autumn' 
there  are  no  righteous  wars.  Instances  indeed  there 
are  of  one  war  better  than  another. 

2.  "  ^  Correction '  is  when  the  supreme  authority  pun- 
ishes its  subjects  by  force  of  arms.  Hostile  States  do 
not  correct  one  another." 

HI.  1.  Mencius  said,  "  It  would  be  better  to  be  with- 
out the  Book  of  History  than  to  give  entire  credit  to  it. 


192  CHINESE    CLASSICS. 

2.  "  In  the  '  Completion  of  the  War',  I  select  two  or 
three  passages  only,  which  I  believe. 

3.  "The  benevolent  man  has  no  enemy  under  heaven. 
When  the  prince  the  most  benevolent  was  engaged 
against  him  who  was  the  most  the  opposite,  how  could 
the  blood  of  the  people  have  flowed  till  it  floated  the  pes- 
tles of  the  mortars  ?  " 

lY.  1.  Mencius  said,  "  There  are  men  who  say — ^  I 
am  skilful  at  marshalling  troops,  I  am  skilful  at  conduct- 
ing a  battle  !  * — They  are  great  criminals. 

2.  "  If  the  sovereign  of  a  state  love  benevolence,  he 
will  have  no  enemy  in  the  empire. 

3.  "  When  'Pang  was  executing  his  work  of  correc- 
tion in  the  south,  the  rude  tribes  on  the  north  mur- 
mured. When  he  was  executing  it  in  the  east,  the  rude 
tribes  on  the  west  murmured.  Their  cry  was — '  Why 
does  he  make  us  last  ? ' 

4.  "  When  king  Woo  punished  Yin,  he  had  only  three 
hundred  chariots  of  war,  and  three  thousand  life-guards. 

5.  "  The  king  said, '  Do  not  fear.  Let  me  give  you 
repose.  I  am  no  enemy  to  the  people  !  On  this,  they 
bowed  their  heads  to  the  earth,  like  the  horns  of  ani- 
mals falling  off.' 

6.  " '  Imperial  correction'  is  but  another  word  for  rec- 
tifying. Each  State  wishing  itself  to  be  corrected, 
what  need  is  there  for  fighting  ?  " 

Y.  Mencius  said,  "  A  carpenter  or  a  carriage-maker 
may  give  a  man  the  circle  and  square,  but  cannot  make 
him  skilful  in  the  use  of  themr 

YI.  Mencius  said,  "Shun's  manner  of  eating  his 
parched  grain  and  herbs  was  as  if  he  were  to  be  doing 
so  all  his  life.  When  he  became  emperor,  and  had  the 
embroidered  robes  to  wear,  the  lute  to  play,  and  the 
two  daughters  of  Taou  to  wait  on  him,  he  was  as  if 
those  things  belonged  to  him  as  a  matter  of  course." 

YII.     Mencius  said,  "  From  this  time  forth  I  know 


WORKS   OF  JVIENCIUS.  193 

the  heavy  consequences  of  kilHng  a  man's  near  rela- 
tions. When  a  man  kills  another's  father,  that  other 
will  kill  his  father ;  when  a  man  kills  another's  elder 
brother,  that  other  will  kill  his  elder  brother.  So  he 
does  not  himself  indeed  do  the  act,  but  there  is  only  an 
interval  between  him  and  it." 

YIII.  1.  Mencius  said,  "Anciently,  the  establishment 
of  the  frontier-gates  was  to  guard  against  violence. 

2,  "  Now-a-days,  it  is  to  exercise  violence." 

IX.  Mencius  said,  "  If  a  man  himself  do  not  walk  in 
the  right  path,  it  will  not  be  walked  in  even  by  his  wife 
and  children.  If  he  do  not  order  men  according  to 
the  right  way,  he  will  not  be  able  to  get  the  obedience 
of  even  his  wife  and  children." 

X.  Mencius  said,  "A  bad  year  cannot  prove  the 
cause  of  death  to  him,  whose  stores  of  gain  are  large  ; 
an  age  of  corruption  cannot  confound  him  whose  equip- 
ment of  virtue  is  complete." 

XL  Mencius  said,  "  A  man  who  loves  fame  may  be 
able  to  decHne  a  kingdom  of  a  thousand  chariots,  but 
if  he  be  not  really  the  man  to  do  such  a  thiug,  it  will 
appear  in  his  countenance,  in  the  matter  of  a  dish  of 
rice  or  a  platter  of  soup." 

XII.  1.  Mencius  said,  "  If  men  of  virtue  and  ability 
be  not  confided  in,  a  State  will  become  empty  and  void. 

2.  "  Without  the  rules  of  propriety  and  distinctions 
of  right,  the  high  and  the  low  will  be  thrown  into  con- 
fusion. 

3.  "  Without  the  great  principles  of  government  and 
their  various  business,  there  will  not  be  wealth  sufficient 
for  the  expenditure." 

XIII.  Mencius  said,  ''  There  are  instances  of  indi- 
viduals without  benevolence,  who  have  got  possession 
of  a  single  State,  but  there  has  been  no  instance  of  the 
whole  empire's  being  got  possession  of  by  one  without 
benevolence." 


194  CHINESE  CLASSICS. 

XIV.  1.  Mencius  said,  "The  people  are  the  most 
important  element  in  a  nation  ;  the  spirits  of  the  land 
and  grain  are  the  next ;  the  sovereign  is  the  lightest. 

2.  "  Therefore  to  gain  the  peasantry  is  the  way  to 
become  emperor ;  to  gain  the  emperor  is  the  way  to  be- 
come a  prince  of  a  State ;  to  gain  the  prince  of  a  State 
is  the  way  to  become  a  great  officer. 

3.  "  When  a  prince  endangers  the  altars  of  the  spirits 
of  the  land  and  grain,  he  is  changed,  and  another  ap- 
pointed in  his  place. 

4.  "  When  the  sacrificial  victims  have  been  perfect, 
the  millet  in  its  vessels  all  pure,  and  the  sacrifices  of- 
fered at  their  proper  seasons,  if  yet  there  ensue  drought, 
or  the  waters  overflow,  the  spirits  of  the  land  and  grain 
are  changed,  and  others  appointed  in  their  place." 

XY.  Mencius  said,  "  A  sage  is  the  teacher  of  a  hun- 
dred generations : — this  is  true  of  Pih-e  and  Hwuy  of 
Lew-hea.  Therefore  when  men  now  hear  the  charac- 
ter of  Pih-e,  the  corrupt  become  pure,  and  the  weak  ac- 
quire determination.  When  they  hear  the  character 
of  Hwuy  of  Lew-hea,  the  mean  become  generous,  and 
the  niggardly  become  liberal.  Those  two  made  them- 
selves distinguished  a  hundred  generations  ago,  and 
after  a  hundred  generations,  those  who  hear  of  them, 
are  all  aroused  in  this  manner.  Could  such  effects  be 
produced  by  them,  if  they  had  not  been  sages  ?  And 
how  much  more  did  they  affect  those  who  were  in  con- 
tiguity with  them,  and  were  warmed  by  them ! " 

XVI.  Mencius  said,  "  Benevolence  is  the  distinguish- 
ing characteristic  of  man.  As  embodied  in  man's  con- 
duct, it  is  called  the  path  of  duty" 

XVII.  Mencius  said,  "  When  Confucius  was  leaving 
Loo,  he  said, '  I  will  set  out  by-and-by ; ' — this  was  the 
way  for  him  to  leave  the  State  of  his  parents.  When 
he  was  leaving  Ts'e,  he  strained  off  with  his  hand  the 
water  in  which  his  rice  was  being  rinsed,  took  the  rice, 


WORKS  OF  MENCIUS.  195 

and  went  away ; — this  was  the  way  for  him  to  leave  a 
strange  State." 

XVIII.  Meneius  said,  "  The  reason  why  the  supe- 
rior man  was  reduced  to  straits  between  Ch'in  and  Ts'ae 
was  because  neither  the  princes  of  the  time  nor  their 
ministers  communicated  with  him." 

XIX.  1.  Mih  K^e  said, "  Greatly  am  I  from  anything 
to  depend  upon  from  the  mouths  of  men!' 

2.  "  Meneius  observed,  "  There  is  no  harm  in  that. 
Scholars  are  more  exposed  than  others  to  suffer  from 
the  mouths  of  men. 

3.  "  It  is  said,  in  the  Book  of  Poetry, 

'  My  heart  is  disquieted  and  grieved, 
I  am  hated  by  the  crowd  of  mean  creatures.* 
Tills  might  have  been  said  hy  Confucius.     And  again, 
'  Though  he  did  not  remove  their  wrath, 
He  did  not  let  fall  his  own  fame/ 
This  might  he  said  of  king  Wan." 

XX.  Meneius  said,  "  Anciently^  men  of  virtue  and 
talents  by  means  of  their  own  enlightenment  made 
others  enlightened.  Now-a-days,  it  is  tried,  while  they 
are  themselves  in  darkness,  and  by  means  of  that  dark- 
ness, to  make  others  enlightened." 

XXI.  Meneius  said  to  the  disciple  Kaou, "  There  are 
the  foot-paths  along  the  hills ; — if  suddenly  they  be 
used,  they  become  roads  ;  and  if,  as  suddenly  they  are 
not  used,  the  wild  grass  fills  them  up.  Now,  the  wild 
grass  fills  up  your  mind." 

XXII.  1.  The  disciple  Kaou  said,  "The  music  of 
Yu  was  better  than  that  of  king  Wan." 

2.  "Meneius  observed,  "  On  what  ground  do  you  say 
so  ?  "  and  the  other  replied,  "  Because  at  the  pivot  the 
knob  of  Yu's  bells  is  nearly  worn  through." 

3.  Meneius  said,  "  How  can  that  be  a  sufficient  proof? 
Are  the  ruts  at  the  gate  of  a  city  made  by  a  single 
two-horsed  chariot  ?  " 


196  CHINESE   CLASSICS. 

XXIII.  1.  When  Ts^e  was  suffering  from  famine, 
Ch'in  Tsin  said  to  Menciics, "  The  people  are  all  think- 
ing that  you.  Master,  will  again  ask  that  the  granary 
of  T^ang  be  opened  for  them.  I  apprehend  you  wHl 
not  do  so  a  second  time." 

2.  Mencius  said,  "  To  do  it  would  be  to  act  like  Fung 
Foo.  There  was  a  man  of  that  name  in  Tsin,  famous 
for  his  skill  in  seizing  tigers.  Afterwards,  he  became  a 
scholar  of  reputation,  and  going  once  out  to  the  wild 
country,  he  found  the  people  all  in  •  pursuit  of  a  tiger. 
The  tiger  took  refuge  in  a  corner  of  a  hill,  where  no 
one  dared  to  attack  him,  but  when  they  saw  Fung  Foo, 
they  ran  and  met  him.  Fung  Foo  immediately  bared 
his  arms,  and  descended  from  the  carriage.  The  mul- 
titude were  pleased  with  him,  but  those  who  were  schol- 
ars laughed  at  him." 

XXIV.  1.  Mencius  said,  "  For  the  mouth  to  desire 
sweet  tastes,  the  eye  to  desire  hedutiful  colours,  the  ear 
to  desire  pleasant  sounds,  the  nose  to  desire  fragrant 
odours,  and  the  four  limbs  to  desire  ease  and  rest ; — 
these  things  are  natural.  But  there  is  the  appointment 
of  Heaven  in  connection  with  them,  and  the  superior 
man  does  not  say  of  his  pursuit  of  them, '  It  is  my  na- 
ture.' 

2.  "  The  exercise  of  love  between  father  and  son,  the 
observance  of  righteousness  between  sovereign  and 
minister,  the  rules  of  ceremony  between  guest  and 
host,  the  display  of  knowledge  m  recognizing  the  tal- 
ented, and  the  ficlfilling  the  heavenly  course  by  the 
sage; — these  are  the-  appointment  of  Heaven.  But 
there  is  an  adaptation  of  our  nature /or  them.  The  su- 
perior man  does  not  say,  in  reference  to  them, '  It  is  the 
appointment  of  Heaven.' " 

XXV.  1.  Haou-sang  Puh-hae  asked,  saying,  "  What 
sort  of  man  is  Yo-ching  ?  "  Mencius  replied,  "  He  is  a 
good  man,  a  real  man." 


WORKS  OF    MENCIUS.  197 

2.  "  What  do  you  mean  by  '  A  good  man/  '  A  real 
man  ? ' " 

3.  The  reply  was,  "  A  man  who  commands  our  liking, 
is  what  is  called  a  good  man. 

4.  "  He  whose  goodness  is  part  of  himself,  is  what  is 
called  a  real  man. 

6.  "  He  whose  goodness  has  been  filled  up,  is  what  is 
called  a  beautiful  man. 

6.  "He  whose  completed  goodness  is  brightly  dis- 
played, is  what  is  called  a  great  man. 

7.  "When  this  great  man  exercises  a  transforming 
influence,  he  is  what  is  called  a  sage. 

8.  "  When  the  sage  is  beyond  our  knowledge,  he  is 
what  is  called  a  spirit-man. 

9.  "  Yo-ching  is  between  the  i^o  first  characters,  and 
below  the  four  last.'* 

XXVI.  1.  Mencius  said,  "Those  who  are  fleeing 
from  the  errors  of  Mih  naturally  turn  to  Yang,  and 
those  who  are  fleeing  from  the  errors  of  Yang  naturally 
turn  to  orthodoxy.  When  they  so  turn,  they  should 
at  once  and  simply  be  received. 

2.  "  Those  who  now-a-days  dispute  with  the  followers 
of  Yang  and  Mih,  do  so  as  if  they  were  pursuing  a 
stray  pig,  the  leg  of  which  after  they  have  got  it  to  en- 
ter the  pen,  they  proceed  to  tie. 

XXVII.  Mencius  said,  "  There  are  the  exactions  of 
hempen-cloth  and  silk,  of  grain,  and  of  personal  service. 
The  prince  requires  but  one  of  these  at  once,  deferring 
the  other  two.  If  he  require  two  of  them  at  once, 
then  the  people  die  of  hunger.  If  he  require  the  three 
at  once,  then  fathers  and  sons  are  separated." 

XXVIII.  Mencius  said,  "  The  precious  things  of  a 
prince  are  three ; — the  territory,  the  people,  the  gov- 
ernment and  its  business.  If  one  value  as  most  pre- 
cious pearls  and  stones,  calamity  is  sure  to  befall  him." 

XXIX.  Fun-shing  Kwoh  having  obtained  an  ofiicial 
24 


198  CHINESE   CLASSICS. 

situation  in  Ts^e,  Mencius  said,  "  He  is  a  dead  man, — 
P^un-shing  Kwoh!"  P^m-shing  Kwoh  being  put  to 
death,  the  disciples  asked,  saying. '-'  How  did  you  know, 
Master,  that  he  would  meet  with  death  ?  "  Mencius  re- 
plied, "  He  was  a  man,  who  had  a  little  ability,  but  had 
not  learned  the  great  doctrines  of  the  superior  man. — 
He  was  just  qualified  to  bring  death  upon  himself,  but 
for  nothing  more." 

XXX.  1.  When  Mencius  went  to  T^ang,  he  was 
lodged  in  the  upper  palace.  A  sandal  in  the  process  of 
making  had  been  placed  there  in  a  window,  and  when 
the  keeper  of  the  place  came  to  look  for  it,  he  could  not 
find  it. 

2.  On  this,  some  one  asked  Mencius,  saying,  "  Is  it 
thus  that  your  followers  pilfer  ?  "  Mencius  replied,  "Do 
you  think  that  they  came  here  to  pilfer  the  sandal  ? " 
The  man  said,  "I  apprehend  not.  But  you.  Master, 
having  arranged  to  give  lessons,  do  not  go  back  to  in- 
quire into  the  past,  and  you  do  not  reject  those  who 
come  to  you.  If  they  come  with  the  mind  to  learn, 
you  receive  them  without  any  more  ado." 

XXXI.  1.  Mencius  said, "  All  men  have  some  things 
which  they  cannot  bear ; — extend  that  feeling  to  what 
they  can  bear,  and  benevolence  will  be  the  result.  All 
men  have  some  things  which  they  will  not  do  ; — extend 
that  feeling  to  the  things  which  they  do,  and  righteous- 
ness will  be  the  result." 

2.  "  If  a  man  can  give  full  development  to  the  feel- 
ing which  makes  him  shrink  from  injuring  others,  his 
benevolence  will  be  more  than  can  be  called  into  prac- 
tice. If  he  can  give  full  development  to  the  feeling 
which  refuses  to  break  through,  or  jump  over,  a  wall, 
his  righteousness  will  be  more  than  can  be  called  into 
practice. 

3.  "  If  he  can  give  full  development  to  the  real  feel- 
ing of  dislike  with  which  he  receives  the  salutation, 


WORKS  OF  MENCIUS.  199 

'  Thou/  '  Thou/  he  will  act  righteously  in  all  places 
and  circumstances. 

4.  "  When  a  scholar  speaks  what  he  ought  not  to 
speak,  by  guile  of  speech  seeking  to  gain  some  end ; 
and  when  he  does  not  speak  what  he  ought  to  speak, 
by  guile  of  silence  seeking  to  gain  some  end ; — both 
these  cases  are  of  a  piece  with  breaking  through  a 
neighbour's  walU 

XXXII.  1.  Mencius  said, "  Words  which  are  simple, 
while  their  meaning  is  far-reaching,  are  good  words. 
Principles  which,  as  held,  are  compendious,  while  their 
application  is  extensive,  are  good  principles.  The 
words  of  the  superior  man  do  not  go  below  the  girdle, 
but  greiat  principles  are  contained  in  them. 

2.  "The  principle  which  the  superior  man  holds  is 
that  of  personal  cultivation,  but  the  empire  is  thereby 
tranquillized." 

3.  "  The  disease  of  men  is  this  : — that  they  neglect 
their  own  fields,  and  go  to  weed  the  fields  of  others, 
and  that  what  they  require  from  others  is  great,  while 
what  they  lay  upon  themselves  is  light." 

XXXIII.  1.  Mencius  said,  "  Yaou  and  Shun  were 
what  they  were  by  nature ;  T'ang  and  Woo  were  so 
by  returning  to  natural  virtue. 

2.  "When  all  the  movements,  in  the  countenance 
and  every  turn  of  the  hody,  are  exactly  what  is  proper, 
that  shows  the  extreme  degree  of  the  complete  virtue. 
Weeping  for  the  dead  should  be  from  real  sorrow,  and 
not  because  of  the  living.  The  regular  path  of  virtue 
is  to  be  pursued  without  any  bend,  and  from  no  view 
to  emolument.  The  words  should  all  be  necessarily 
sincere,  not  with  any  desire  to  do  what  is  right. 

3.  "  The  superior  man  performs  the  law  of  right,  in 
order  that  he  may  wait  simply  for  what  has  been  ap- 
pointed." 

XXXIY.     1.  Mencius  said,  "  Those  who  give  coun- 


200  CHINESE   CLASSICS. 

sel  to  the  great  should  despise  them,  and  not  look  at 
their  pomp  and  display. 

2.  "  Halls  several  times  eight  cubits  high,  with  beams 
projecting  several  cubits  ; — these,  if  my  wishes  were  to 
be  realized,  I  would  not  have.  Food  spread  before  me 
over  ten  cubits  square,  and  attendant  girls  to  the 
amount  of  hundreds ; — these,  though  my  wishes  were 
realized,  I  would  not  have.  Pleasure  and  wine,  and 
the  dash  of  hunting,  with  thousands  of  chariots  follow- 
ing after  me  ; — these,  though  my  wishes  were  realized, 
I  would  not  have.  What  they  esteem  are  what  I 
would  have  nothing  to  do  with ;  what  I  esteem  are  the 
rules  of  the  ancients. — Why  should  I  stand  in  awe  of 
them  ?  " 

XXXY.  Mencius  said,  "  To  nourish  the  heart  there 
is  nothing  better  than  to  make  the  desires  few.  Here 
is  a  man  whose  desires  are  few : — in  some  things  he 
may  not  be  able  to  keep  his  heart,  but  they  will  be  few. 
Here  is  a  man  whose  desires  are  many : — in  some  things 
he  may  be  able  to  keep  his  heart,  but  they  will  be  few." 

XXXVI.  1.  Mencius  said,  "  Tsang  Seih  was  fond  of 
sheep  dates,  and  his  son,  the  philosopher  Tsang,  could 
not  bear  to  eat  sheep-dates." 

2.  Kung-sun  Cli^ow  asked,  saying,  "  Which  is  best, — 
minced  meat  and  roasted  meat,  or  sheep-dates  ?  "  Men- 
cius said,  "  Mince  and  roasted  meat,  to  be  sure."  Kung- 
sun  Ch^ow  went  on,  "Then  why  did  the  philosopher 
Tsang  eat  mince  and  roast-meat,  while  he  would  not 
eat  sheep-dates?  "  Mencius  answered,  "  For  mince  and 
roast  sheep-meat  there  is  a  common  liking,  while  that 
for  sheep-dates  was  peculiar.  We  avoid  the  name,  but 
do  not  avoid  the  surname.  The  surname  is  common ; 
the  name  is  peculiar." 

XXX YH.  1.  Wan  Chang  asked,  saying, "  Confucius, 
when  he  was  in  Ch^in,  said, '  Let  me  return.  The  schol- 
ars of  my  school  are  ambitious  but  hasty.     They  are 


WORKS   OF  MENCIUS.  201 

for  advancing  and  seizing  their  object,  but  cannot  for- 
get their  early  ways/  Why  did  Confucius,  when  he 
was  in  Ch^in,  think  of  the  ambitious  scholars  of  Loo  ?  '* 

2.  Mencius  replied, "  Confucius  not  getting  men  pur- 
suing the  true  medium,  to  whom  he  might  communicate 
his  instructions,  determined  to  take  the  ardent  and  the 
cautiously-decided.  The  ardent  would  advance  to  seize 
their  object ;  the  cautiously-decided  would  keep  them- 
selves from  certain  things.  It  is  not  to  be  thought  that 
Confucius  did  not  wish  to  get  men  pursuing  the  true 
medium,  but  being  unable  to  assure  himself  of  finding 
such,  he  therefore  thought  of  the  next  class." 

3.  "  I  venture  to  ask  what  sort  of  men  they  were  who 
could  be  styled  '  The  ambitious  ?' " 

4.  "  Such,"  replied  Mencius,  "  as  K^in  Chang,  Tsang 
Seih,  and  Muh  Pei,  were  those  whom  Confucius  styled 
'  ambitious. ' " 

5.  "  Why  were  they  styled  '  ambitious  ? ' " 

6.  The  reply  was,  "  Their  aim  led  them  to  talk  mag- 
niloquently,  saying, '  The  ancients  1 '  '  The  ancients ! ' 
But  their  actions,  compared  with  their  words,  did  not 
come  up  to  them." 

7.  "  When  he  found  also  that  he  could  not  get  such 
as  were  thus  ambitious,  he  wanted  to  get  scholars  who 
would  consider  anything  impure  as  beneath  them. 
Those  were  the  cautiously-decided, — a  class  next  to 
the  former." 

8.  Chang  pursued  his  questioning,  "  Confucius  said, 
*  They  are  only  your  good  careful  people  of  the  villages 
at  whom  I  feel  no  indignation,  when  they  pass  my  door 
without  entering  my  house.  Your  good  careful  people 
of  the  villages  are  the  thieves  of  virtue?'  What  sort 
of  people  were  they  who  could  be  styled  '  Your  good 
careful  people  of  the  villages  ? ' " 

9.  Mencius  replied,  "  They  are  those  who  say, '  Why 
are  they  so  magniloquent  ?     Their  words  have  not  re- 


202  CHINESE   CLASSICS. 

spect  to  their  actions,  and  their  actions  have  not  respect 
to  their  words,  but  they  say, — The  ancients  !  The  an- 
cients !  Why  do  they  act  so  pecuharly,  and  are  so  cold 
and  distant  ?  Born  in  this  age,  we  should  be  of  this 
age,  to  be  good  is  all  that  is  needed.'  Eunuch-like, 
flattering  their  generation  ; — «uch  are  your  good  care- 
ful men  of  the  villages." 

10.  Wan  Chang  said,  "Their  whole  village  styles 
those  men  good  and  careful.  In  all  their  conduct  they 
are  so.  How  was  it  that  Confucius  considered  them 
the  thieves  of  virtue  ?  " 

11.  Mencius  replied,  "If  you  would  blame  them, you 
find  nothing  to  allege.  If  you  would  criticize  them, 
you  have  nothing  to  criticize.  They  agree  with  the 
current  customs.  They  consent  with  an  impure  age. 
Their  principles  have  a  semblance  of  right-heartedness 
and  truth.  Their  conduct  has  a  semblance  of  disinter- 
estedness and  purity.  All  men  are  pleased  with  them, 
and  they  think  themselves  right,  so  that  it  is  impossi- 
ble to  proceed  with  them  to  the  principles  of  Yaou  and 
Shun.  On  this  account  they  are  called,  '  The  thieves 
of  virtue.' 

12.  "Confucius  said,  ^I  hate  a  semblance  which  is 
not  the  reality.  I  hate  the  darnel,  lest  it  be  confounded 
with  the  corn.  I  hate  glib-ton  guedness,  lest  it  be  con- 
founded with  righteousness.  I  hate  sharpness  of  tongue, 
lest  it  be  confounded  with  sincerity.  I  hate  the  music 
of  Ch^ing,  lest  it  be  confounded  with  the  true  music.  I 
hate  the  reddish  blue,  lest  it  be  confounded  with  ver- 
milion. I  hate  your  good  careful  men  of  the  villages, 
lest  they  be  confounded  with  the  truly  virtuous.' 

13.  "  The  superior  man  seeks  simply  to  bring  back 
the  unchanging  standard,  and  that  being  rectified,  the 
masses  are  roused  to  virtue.  When  they  are  so  aroused, 
forthwith  perversities  and  glossed  wickedness  disap- 
pear." 


WORKS  OF    MENCIUS.  203 

XXXVm.  1.  Mencius  said,  "  From  Yaou  and  Shun 
down  to  T^ang  were  500  years  and  more.  As  to  Yu  and 
Kaou-yaou,  they  saw  those  earliest  sages,  and  so  knew 
their  doctrines,  while  T^ang  heard  their  doctrines  as 
transmitted,  and  so  knew  them. 

2.  "  From  'Fang  to  king  Wan  were  500  years  and 
more.  As  to  E  Yin,  and  Lae  Choo,  they  saw  l^ang 
and  knew  his  doctrines,  while  king  Wan  heard  them  as 
transmitted,  and  so  knew  them. 

3.  "From  king  Wan  to  Confucius  were  500  years 
and  more.  As  to  T^ae-kung  Wang  and  San  E-sang, 
they  saw  Wan,  and  so  knew  his  doctrines,  while  Con- 
fucius heard  them  as  transmitted,  and  so  knew  them. 

4.  ^^  From  Confucius  downwards  until  now,  there  are 
only  100  years  and  somewhat  more.  The  distance  in 
time  from  the  sage  is  so  far  from  being  remote,  and  so 
very  near  at  hand  was  the  sage's  residence.  In  these 
circumstances,  is  there  no  one  to  transmit  his  doctrines  f 
Yea,  is  there  no  one  to  do  so  f  " 


IN^DEXES. 


INDEX  I. 


SUBJECTS  IN  THE  WORKS  OF  MENCIUS. 

The  first  figure,  followed  by  a  period  (1.)  is  the  number  of  the  Book — that 
followed  by  a  colon  (2:)  is  the  Part — that  which  follows  is  the  Chapter. 


Absurdity  of  a  ruler  not  following  wise 
counsellors,  Book  1,  Part  2,  Chap.  9. 

Acknowledged  favours,  how  Mencius 
6.2:5. 

Action,  faith  necessary  to  firmness  in 
6.  2:12. 

Adherence  to  one  course,  against  ob- 
stinate, 7.  1 :  26. 

Advantages,  the  greatest,  of  friendship, 
5.2:8. 

Advice  of  Mencius  with  regard  to 
mourning,  3.  1:2. 

Adviser  of  the  princes  might  always  be 
perfectly  satisfied,  how  an,  7.  1:9. 

Aflaictions,  benefits  of,  7.  1 :  18. 

Aged  the,  were  nourished  by  the  gov 
ernment  of  king  Wan,  7.  1 :  22. 

Ages,  diflferent  conduct  of  great  men  in 
diffferent,  reconcileable,  4.  2 :  29 

Agreement  of  sages  not  afifected  by 
place  or  time,  4.  2:1. 

Agriculture,  importance  of  a  ruler  at- 
tending to,  3.  1 :  3. — a  ruler  should 
not  labour  at  with  his  own  hands,  3. 
1:4. 

Air,  how  one's  material  position  affects 
his,  7.  1 :  36. 

Ambition,  and  avarice,  evils  of,  1.  2: 
11.— of  Hwuy  of  Leang,  7.  2:1. 

Ambitious,  who  are  the,  7.  2 :  37. 

Ancient(s),  the,  shared  their  pleasures 
with  the  people,  1.  1 :  2. — surpassed 
other  men  in  what,  1.  1 :  7. — ^the  mu- 
sic of  the,  1.  2 : 1. — emperors,  tours 
of  inspection  made  by,  1.  2:4;  6.  2 : 
7.— -coffins  used  by  the,  2.  2:  7.— 
sages,  how  all  men  may  become 
equal  to  the,  3.  1 : 1. — kings  prac- 
tised benevolent  government,  3.  2: 
5. — Mencius  appeals  to  the  example 


-kings, 
the  example  and  principles  of,  must 
be  studied,  4.  1:1,  2.  —  the,  ex- 
changed sons,  each  one  teaching  the 
son  of  the  other,  4.  1 :  18. — making 
friends  of  the,  5.  2 :  8.— the,  culti- 
vated the  nobility  that  is  of  Heaven, 

6.  1:  16. — scholars  maintained  the 
dignity  of  their  characters,  how,  7. 
1 :  8. — and  modern  rule  contrasted, 

7.  2 :  8. — the,  led  men  by  their  exam- 
ple, 7.  2:20. 

Animals,  man  how  much  different  from, 
4.  2:19. 

Antiquity,  the  example  of,  7.  1:9. 

Appetites,  the  superior  man  subjects 
his  to  the  will  of  Heaven,  7.  1 :  24. 

Archer,  he  who  would  be  benevolent 
is  like  an,  2.  1 :  7. 

Archery,  learning,  4.  1 :  24 ;  6.  1 :  20. 

Arrangement  of  dignities  and  emolu- 
ments according  to  the  dynasty  of 
Chow,  5.  2:2. 

Association,  influence  of,  3.  2 :  6 ;  6.  1 : 
9. — with  those  of  whom  one  does  not 
approve,  unavoidable,  3.  2 :  10. 

Attainment,  real  must  be  made  by  the 
learner  for  himself,  7.  2:5. 

Authority,  punishment  should  be  in- 
flicted only  by  the  proper,  2.  2:8. 

Barbarians,  influence  of  the  Chinese 
on,  3.  1:4.;  2 :  9. 

Barley,  illustration  taken  from,  6.  1 :  7. 

Beauty,  the  love  of,  compatible  with 
royal  government,  1.  2:  5.  —  only 
moral  is  truly  excellent,  4.  2 :  25. 

Behaviour  of  Mencius  with  an  unwor- 
thy associate,  2.  2:6. 

Benefits  of  trouble  and  affliction,  7.  1 : 
18. 


(204) 


SUBJECTS  IN  WOKKS  OP  MENCIUS. 


205 


Benevolence  and  righteousness,  1.  1: 
1.;  6.  2:4.  —  belongs  naturally  to 
man.  2.  1:  6.;  4.  1:  10.;  6.  1: 1.;  7. 
1 :  15. ;  2 :  16. — exhortation  to,  2.  1  : 
7. — importance  to  all  of  exercising, 
4.  1:  2.  —  the  only  security  of  a 
prince,  4.  1 :  7,  8,  9. — filial  piety  the 
richest  fruit  of,  4.  1 :  27. — the  supe- 
rior man  preserves,  4.  2:  28. — and 
righteousness  equally  internal,  6.  1 : 
4,  5. — it  is  necessary  to  practice  with 
all  one's  might,  6.  1 :  18. — must  be 
matured,  6.  1:  19. — ^and  righteous- 
ness, the  difierence  between  Yaou 
and  Shun,  T'ang  and  Woo,  and  the 
five  Chiefs  in  relation  to,  7.  1 :  30. — 
the  empire  can  be  got  only  by,  7.  2 : 
13. 

Benevolent  government,  1.  1 :  5,  7. ;  3. 
1 :  3. ;  4.  1 : 1. — safety  and  prosperi- 
ty lie  in,  1.  2 :  11. — afiections  of  the 
people  secured  by,  1.  2 :  12. — glory 
the  result  of,  2.  2 : 4. — the  prince  who 
sets  about  practising  has  none  to 
fear,  3.  2:5. 

Bodily  defects,  how  men  are  sensible 
of,  6.  2:  11. — organization,  only 
sage  can  satisfy  the  design  of  his,  7. 
1:38. 

Book  of  Eites,  quotations  from,  2.  2 : 
2.;  3.  2:  3.;  4.  1:1. 

Brilliant  Palace,  the,  1.  2:  5 

Burial,  Mencius',  ot  his  father,  2.  2:8.; 
of  Mih's  parents,  3.  1:5. 

Calamity  and  happiness,  are  men's  own 
seeking,  2.  1 :  4. — the  superior  man 
is  beyond  the  reach  of,  4.  2 :  28. 

Calumny,  comfort  under,  7.  2 :  19. 

Careful,  the  thought  of  consequences 
should  make  men,  7.  2:7. 

Cattle  and  sheep,  illustration  taken 
from  feeding,  2.  2:4. 

Character,  how  men  judge  wrongly  of, 
7.  1 :  34. — dififerent  degrees  of  attain- 
ment in,  7.  2:25. 

Charge  of  one's-self  the  greatest  of 
charges,  4.  1 :  19. 

Chess-playing,  illustration  from,  6.  1: 
9. 

Chief  ministers,  the  duties  of,  5.  2:9. 

Chiefs  of  the  princes,  the  five,  6.  2:7. 

Chieftain  of  the  princes  not  a  sovereign 
of  the  Empire,  2.  1 :  3. — influence  of 
a,  different  from  that  of  a  true  sov 
ereign,  7.  1 :  13. 

Child-like,  the  great  man  is,  4.  2 :  12. 

Comfort  under  calumny,  3.  2 :  19. 

25 


Common  relations  of  life,  importance 
of  to  the  prosperity  of  the  empire, 
4.1:11. 

Compass  and  square,  use  of  the,  4.  1 : 
2. 

Condemnation  of  Hwuy  of  Leang,  7. 
^ :  1. 

Confidence  of  the  Sovereign,  how  to 
obtain,  4.  1 :  12. 

Consequences,  the  thought  of  should 
make  men  careful,  6.  2:7. 

Concert,  the  character  of  Confucius  a 
complete,  5.  2:1. 

Conspicuous  mound,  monopolizing  the, 
2.  2:10. 

Constitution,  benevolence  and  right- 
eousness part  of  man's,  7.  1 :  15. 

Conviction,  how  Mencius  brought 
home,  2.  2:4. 

Cookery,  E  Yin's  knowledge  of,  5.  1 : 
7. 

Corn,  assisting,  to  grow,  2.  1:2. 

Corrupt  times  are  provided  against  by 
estabUshed  virtue,  7.  2 :  10. 

Counsellors  of  great  men  should  be 
morally  above  them,  7.  2 :  34. 

Counselling  princes  from  the  ground  of 
profit,  danger  of,  6.  2 :  4. 

Counsels  for  the  government  of  a  king- 
dom, 3.  1 : 3. 

Courses,  two,  open  to  a  prince  pursued 
by  his  enemies,  1.  2: 15. — of  Yaou 
and  Shun,  6.  2:2. 

Court,  Mencius  would  not  pay  to  a  fa- 
vourite, 4.  2 :  27. 

Cultivation,  men's  disregard  of  self-,  6. 
1 :  13. — men  may  become  Yaoiis  and 
Shuns  by  the,  of  their  principles  and 
ways,  6.  2 :  2. — of  the  mind  must  not 
be  intermitted,  7.  2 :  21. 

Death  or  flight,  whether  should  be  cho- 
sen, 1.  2 :  15. — there  are  things  which 
men  dislike  more  than  death,  6.  1 :  10. 
— how  Mencius  prdicted  the,  of  P'uu 
Shing-kwoh.  7.  2 :  29. 

Decencies  may  not  be  expected,  where 
virtues  are  wanting,  7.  1 :  44. 

Decrees  of  Heaven,  man's  duty  as  af- 
fected by  the,  7.  1:2. 

Deeds,  not  words  or  manners,  prove 
mental  qualities,  4.  1:16. 

Defects,  men  are  sensible  of  bodily,  but 
not  of  mental  or  moral,  6.  1 :  12. 

Defence  of  Shun's  conduct,  5.  1:2,  3. 
— of  E  Yin,  5.  1 :  7. — of  Confucius, 
5.  1 :  8. — of  accepting  presents  from 
oppressors  of  the  people,  5.  2:4. 


206 


SURJECTS  IN  WORKS   OF  MENCIUS. 


Degeneracy,  the  progress  of,  from  the 
three  kings  to  the  five  chiefs  of  the 
princes,  6.  2:7. 

Deluge,  the  Chinese,  3.  1 :  4. ;  2 :  9. ;  4. 
2:26.;  6.  2:11. 

Desires,  the  regulation  of,  essential,  7. 
2:35. 

Developing  their  natural  goodness  may 
make  men  equal  the  ancient  sages, 
3.  1:1.;  7.  2:31. 

Dignities,  arrangement  of  in  the  dynas- 
ty Chow,  5.  2:2. 

Dignity,  how  the  ancient  scholars  main- 
tained their,  7. 1 :  8. — how  Mencius 
maintained  his  with  the  princes,  7.  2 : 
23. 

Disappointment  of  Mencius  with  the 
king  Seang,  1.  1:6. 

Discrimination  of  what  is  right  and 
wrong  must  precede  vigorous  right- 
doing,  4.  2:8. 

Disgraceful  means  which  men  take  to 
seek  wealth  and  honour,  4.  2:  33. 

Disposition,  a  man's  true,  will  often  ap- 
pear in  small  matters,  7.  2 :  11. 

Disputing,  Mencius,  not  fond  of,  3.  2 :  9. 

Dissatisfaction  with  a  parent,  not  nec- 
essarily unfllial,  6.  2:3. 

Division  of  labour,  propriety  of  the,  3. 
1:4. 

Doctrine,  of  the  Mihists  refuted,  3.  1 : 
5.— heretical,  3.  2:9.— of  the  Mean, 
quotation  from  the,  4.  1 :  12. — of  the 
sages,  to  be  advanced  to  by  succes- 
sive steps,  7.  1 :  24. — on  the  transmis- 
sion of,  from  Yaou  to  Mencius'  own 
time,  7.  2 :  38. 

Duties  which  the  virtuous  and  talented 
owe  to  the  young  and  ignorant,  4.  2 : 
7. — of  different  classes  of  chief  min- 
isters, 5.  2:9. 

Duty,  man's,  how  affected  by  the  de- 
crees of  Heaven,  7.  1 :  2. — benevo 
lence  the  path  of,  7.  2:  16. 

Dynasties,  Hea,  Yin  and  Chow,  2.  1 
1.;  3.1:3.;  5.  2 : 6.— Chow, 2.  2:13.; 
5.  2 :  2.— the  three,  3.  1 :  2. ;  4.  1 :  3. ; 
2 :  20.— Hea  and  Yin,  4. 1 : 2.— Shang, 
Yin  and  Chow,  4.  1 :  7. 

Earth,  advantages  of  situation  afforded 
by  the,  2.  2 : 1. 

Earth-worm,  an  over-fastidious  scholar 
compared  to  an,  3.  2 :  10. 

Education,  importance  of  a  ruler  at 
tending  to,  3.  1:3. 

Elated  by  riches,  not  to  be,  a  proof  of 
superiority,  7.  1:11. 


Emoluments,  arrangement  of  in  the 
Chow  dynasty,  5.  2:2. 

Emperor,  friendship  with  an,  5.  2 :  4. — 
equanimity  of  Shun  as  an,  7.  2:6. 

Empire,  by  whom  the  torn,  may  be 
united,  1.  1 :  6. — king  Hwuy's  com- 
petence to  obtain  the,  1.  1 :  7. — em- 
ployment of  Mencius  would  be  for 
the  good  of  the  whole,  2.  2 :  12.— to 
the  State,  the  Family,  4.  1:  5. — the 
way  to  get  the,  4.  1 :  9. ;  7.  2 :  13.— 
tranquillity  of  dependent  on  what, 
4.  1 :  11. — a  drowning,  4.  1 :  17. — how 
Shun  got  the,  5.  1:  5. — how  Shun 
would  have  regarded  abandoning  the, 
7.  1:35. 

End,  the,  may  justify  the  means,  7.  1: 
31. 

Enjoyment,  man's  nature  the  source  of 
his  true,  7.  1:21. 

Equanimity  of  Shun  in  poverty,  and  as 
emperor,  7.  2:6. 

Error  of  a  Mihist  refuted,  3.  1:5.;  2: 
9. 

Errors  of  Yang,  Mih,  and  Tsze-moh,  7. 
1:26.;    7.  2:26. 

Evil,  a  warning  to  the  violently,  and 
the  weakly,  4. 1 :  10. — speaking,brings 
with  it  evil  consequences,  4.  2:9. 

Exactions  just,  should  be  made  with 
discrimination,  7.  2 :  27. 

Example,  influence  of,  3.  2 :  6 . — influ- 
ence of  a  rulers',  4.  2:  5. — the  an- 
cients led  men  by,  7.  2 :  20. 

Excellence,  how  a  prince  may  subdue 
men  by,  4.  2 :  16. 

Excusing  of  errors,  how  Mencius  beat 
down  the,  2.  2:9. 

Exhortation  to  benevolence,  2.  1:7. 

Explanation  of  friendly  intercourse 
with  Kwang  Chang,  4.  2 :  30.— of  the 
different  conduct  of  Tsang  and  Tsze- 
sze,  4.  2:  31. — of  Shun's  conduct 
towards  his  brother,  5.  1 : 3. — id.  tow- 
ards the  emperor  Yaou,  and  his  father 
Koo-sow,5.  1:4.— oftheOdesSeaou 
P'wan  and  Kae  Fang,  6.  2:3. 

Extreme  cases  must  not  be  pressed  to 
invalidate  a  principle,  6.  2:1. 

Faith,  the  necessity  of,  6.  2: 12. 

Fame,  a  love  of,  may  carry  a  man  over 
great  difficulties,  7.  2:  11. 

Father,  why  a,  does  not  himself  teach 
his  own  son,  4.  1 :  18. 

Favour  to  individuals,  good  govern- 
ment does  not  lie  in,  4.  2 : 2. — how 
Mencius  acknowledged  a,  6.  2 :  5. 


SUBJECTS   IN  WORKS   OF  MENCIUS. 


207 


Favourite,  Mencius  would  not  pay 
court  to  a,  4.  2 :  27. 

Filial  piety,  to  have  posterity,  a  part  of, 
4.  1 :  26. — in  relation  to  benevolence, 
&c.,  4.  1 :  27. — how  Shun  valued  and 
exemplified,  4.  1:  28. — seen  in  the 
obsequies  of  parents,  4.  2 :  IS.—of 
Kwang  Chang,  4.  2 :  30.— great,  of 
Shun,  5.  1 : 1,  4. — of  Tsang-tsze  seen, 
7.  2:36. 

Firmness  of  Hwuy  of  Lew-hea,  7.  1 : 
28. 

First  judgments,  are  not  always  cor- 
rect, 4.  2:23. 

Five  things  which  are  unfllial,  4.  2 :  30. 
— injunctions  of  the  agreement  of 
the  princes,  6.  2 :  7. — ways  in  which 
the  sage  teaches,  7.  1 :  40. 

Force,  submission  secured  by,  2.  1 :  3. 

Forester  refusing  to  come  to  the  king 
of  Ts*e  when  called  by  a  flag,  5.  2 :  7. 

Four  Umbs,  principles  of  the  mind  com- 
pared to  the,  2.  1:  6.  —  difi'erent 
classes  of  ministers,  7.  1 :  19. 

Fraternal  obedience,  in  relation  to 
righteousness,  &c.,  4.  1:  27. — aflfec- 
lion  of  Shun,  5.  1:3. 

Freedom  of  Mencius,  as  unsalaried,  to 
speak  out  his  mind,  2.  2:5. 

Friends,  carefulness  in  making,  4.  2 :  24. 

Friendship,  the  principles  of,  5.  2:3,  7, 
8. 

Gain,  the  love  of,  and  the  love  of  good, 
contrasted,  7.  1 :  24. 

Generosity  of  Mencius  in  receiving 
pupils,  7.  2:30. 

Gifts  of  princes,  how  Mencius  declined 
or  accepted,  2.  2:3. 

Glory  the  result  of  benevolent  govern 
ment,  2.  1:4. 

God,  the  people  assisting  to,  1.  2 :  3. — 
the  ordinances  of,  2.  1 :  4. ;  4.  1 :  4. — 
the  decree  of,  4.  1 :  7. — who  may  sac- 
rifice to,  4.  2 :  25. 

Good,  sages  and  worthies  delighted  in 
what  is,  2.  1:  8. — importance  to  a 
government  of  lovmg  what  is,  6.  2 : 
13. — man  is  fitted  for,  and  happy  in 
doing,  7. 1 :  4.  (See  Nature) — peo- 
ple should  get  their  inspiration  to  in 
themselves,  7.  1 :  10. — the  love  of,  and 
the  love  of  gain  contrasted,  7.  1 :  25. 
words  and  principles,  what  are,  7.  2 : 
32. 
Goodness,  different  degrees  of,  7.  2 :  25 
Grain,  illustration  from  growing,  1.  1 
6. 


Government,  character  of  king  Hwuy's, 
1.  1:3,  4. — the  love  of  music  subser- 
vient to  good,  1.  2 :  1.— bad,  of  the 
king  of  Ts'e,  1.  2 :  6. — of  a  kingdom, 
counsels  for  the,  3.  1 :  3. — there  is  an 
art  of,  which  requires  to  be  studied 
by  rulers  and  their  ministers,  4.  1:1. 
— the  administration  of,  not  difficnlt,_ 
4. 1 :  6. — the  influence  of  king  Wan's, 

4.  1:  13. — good,  lies  in  equal  meas- 
ures for  the  general  good,  4.  2 :  2. — 
the  aged  were  nourished  by  king 
Wan's,  7.  1:  22.— the  well-being  of 
the  people  the  first  care  of  a,  7.  1 : 
23. 

Great,  houses,  a  ruler  should  secure  the 
esteem  of  the,  4.  1:  6. — services, 
Heaven  prepares  men  for,  how,  6.  2. 
15. 

Great  man,  Mencius  conception  of  the, 

3.  2 :  2. — makes  no  mistakes  in  pro- 
priety and  righteousness,  4.  2:  6. — 
simply  pursues  what  is  right,  4.  2: 
11. — is  child-like,  4.  2: 12. — in  good 
men  a  reconciling  principle  will  be 
found  for  the  outwardly  difi'erent 
conduct  of,  4.  2 :  29.— how  some  are, 
6.  1: 15. — he  who  counsels,  should  be 
morally  above  them,  7.  2 :  34. 

Grief  of  Mencius  at  not  finding  an  op- 
portunity to  do  good,  2.  2 :  13. 

Half  measures  of  httle  use,  1.  1:3. 

Heaven,  delighting  in,,  and  fearing,  1. 
2 :  3. — attaining  to  the  imperial  dig- 
nity rests  with,  1.  2:  14. — a  man's 
way  in  life  is  ordered  by,  1.  2: 16.; 

5.  1 :  8. — he  who  has  no  enemy  in  the 
empire  is  the  minister  of,  2.  1 :  5. — 
opportunities  vouchsafed  by,  2.  2:1, 
— only  the  minister  of,  may  smite  a 
nation,  2.  2:  8. — the  superior  man 
does  not  murmur  against,  2.  2 :  13. — 
submission  of  States  determined  by, 

4.  1 :  7. — Shun  got  the  empire  by  the 
gift  of,  5.  1 : 5. 's  plan  in  the  pro- 
duction of  mankind,  5.  1 :  7. ;  2:1. 
's  places,  offices,  and  emolu- 
ments, 5.  2 :  3. — has  given  us,  what, 

6.  1 :  15.— the  nobility  of,  6.  1 :  16.— 
prepares  men  by  trials  and  hardships, 
6.  2 :  15. — by  the  study  of  ourselves 
we  come  to  the  knowledge  of,  7.  1 : 
1. — what  may  be  correctly  ascribed 
to  the  appointment  of,  7.  1 :  2. — con- 
ferred nature,  the  bodily  organs,  a 
part  of  the,  7.  1 :  38. — how  the  supe- 
rior man  regards  the  will  of,  7.  2 :  24. 


208 


SUBJECTS  IN  WORKS  OF  MENCIUS. 


Hearts,  of  men  importance  of  getting 
the,  2.  2 : 1. ;  4.  1 :  9.— the  pupil  of 
the  eye  index  of  the,  4.  1 ;  15. — how 
to  nourish  the,  7.  2 :  35. 

Hire,  the  labourer  is  worthy  of  his,  3. 
2:4. 

Hereditary  monarchy,  Mencius'  views 
on,  5.  1:5,  6. 

History,  quotations  from,  3.  1:2.;  2 : 
1. 

Heretics,  recovered,  should  not  have 
their  old  errors  cast  in  their  teeth,  7. 
2:26. 

Honour,  the  true,  which  men  should 
desire,  6.  1 :  17. 

Husbandry,  importance  of,  3.  1:3.;  7. 
1:  22,  23. — a  ruler  should  not  labour 
at,  with  his  own  hands,  3.  1:4. 

Hypocrisy,  Shun  defended  against  a 
charge  of,  5.  1 :  2. 

Imperial,  government,  characteristic  of, 
1.  1:  7. — dignity,  attained  by  true 
royal  government,  1.  2 :  5. ;  2.  1 :  5. 
— id.  by  doing  what  is  good  and  right, 
1.  2 :  14.  —  government,  Mencius 
wished  to  see,  and  could  have  real- 
ised, a  true,  2.  1:  1.  —  sovereign 
should  arise  every  500  years,  2.  2 :  13. 
— sway,  not  one  of  the  things  in 
which  the  superior  man  delights,  7. 
1:20. 

Impulses  must  be  weighed  in  the  bal- 
ance of  reason,  4.  2 :  23. 

Inability,  defined,  1.  1:7. 

Inauspicious  words,  what  are  most  tru- 
ly, 4.  2:17. 

Influence  of  king  Wan's  government, 
4.  1 :  13. — a  man's,  depends  on  his 
personal  example  and  conduct,  7.  2 : 
9.— Pih-e,  &c.,  proved  to  be  sages  by 
the  permanence  of  their,  7.  2 :  15. 

Injunctions,  five  in  the  agreement  of 
the  princes,  6.  2:  7. 

Insinuations  of  Shun-yu  K'wan,  how 
Mencius  repelled  the,  6.  2 :  6. 

Inspiration  to  good,  people  should  get 
in  themselves,  7.  1 :  10. 

Instrumentality  of  others  afifects  one's 
way  in  life,  how  far,  1.  2 :  16. 

Intercourse  with  neighbouring  king- 
doms, 1.2:  3. — of  Mencius  with  the 
princes  of  his  time,  3.  2:1. 

Internal,  the  foundation  of  righteous- 
ness is,  6.  1:4,  5. 

Judgments,  first,  not  always  correct,  4. 
2 :  23.— of  character,  how  men  form 
wrong,  7.  1:34. 


Judgment  concerning  Pih-e  and  Hwuy 
of  Lew-hea,  2.  1:9. 

Killing  a  sovereign  not  necessarily 
murder,  1.  2:  8.  —  men,  a  prince 
should  not  have  pleasure  in,  1.  1:6. 
— the  character  of,  does  not  depend 
on  the  instrument  used,  1.  1 :  4. — the 
innocent,  consequences  of,  4.  2 :  4. 

Kings,  the  three,  6.  2 :  7. 

Kingdoms,  intercourse  with  neighbour- 
ing, 1.  2:  3. — the  disposal  of,  rests 
with  the  people,  1.  2 :  10. 

Knowledge  ought  to  be  pursued,  how, 
4.  2:26. 

Labour,  propriety  of  the  division  of, 
3.  1:  4. — only  that,  to  be  pursued, 
which  accomplishes  the  object.  7.  1 : 
29. 

Labourer  the,  is  worthy  of  his  hire,  3. 
2:4. 

Law  in  himself,  a  man  has  but  to  obey, 
the,  7.  1 :  17. 

Learner(s),  teachers  of  truth  must  not 
lower  their  lessons  to  suit,  7.  1 :  41. 
— himself,  real  attainment  must  be 
made  by  the,  7.  2 :  5. 

Learning  inwrought  into  the  mind,  the 
value  of,  4.  2 :  14. — consists  in  seek- 
ing the  lost  mind,  6.  1 :  11. — must 
not  be  by  halves,  6.  1 :  20. 

Leaving  Loo  and  Ts'e,  Confucius',  7.  2: 
17. 

Lessons  the,  of  the  sage,  reach  to  all 
classes,  7.  1 :  40. 

Lettered  class  conducting  government 
propriety  of  a,  3.  1 :  4. 

Life,  not  nature,  6.  1:  3.— there  are 
things  which  men  like  more  than,  6. 
1:10. 

Limbs,  the  principles  of  the  mind  com- 
pared to  the,  2.  1:6. 

Lingering,  Mencius,  in  Ts'e,  2.  2 :  12. 

Little  men,  how  some  are,  6.  1 :  15. 

Lords  of  reason,  how  some  are,  6.  1 :  15. 

Losses,  how  a  ruler  may  take  satisfac- 
tion for,  1.  1:5. 

Loving  what  is  good,  importance  of  to 
government,  5.  2 :  13. 

Man,  the  nobility  that  is  of,  6.  1 :  16. — 
the  honour  that  is  of,  6.  1:  17. — 
the  duty  of,  as  afiected  by  the  decrees 
of  Heaven,  7.  1 :  2.— is  fitted  for,  and 
happy  in  doing  good,  7.  1:  3. — has 
but  to  obey  the  law  in  himself,  7.  1 : 
17. — benevolence  in  relation  to,  7.  2 : 
16. 

Masters,  be  not  many,  4.  1 :  23. 


SUBJECTS   IN   WOKKS   OP  MENCIUS. 


209 


Marriage  of  Shun  justified,  4.  1:  26.; 
5.  2:2. 

Mean,  doctrine  of  the,  referred  to,  4.  2 : 
7.— Confucius  kept  the,  4.  2:  10.— 
T'ang  held  fast  the,  4.  2 :  20. 

Means,  the  end  may  justify  the,  7.  1: 
31. 

Measure,  with  what,  a  man  metes,  it 
will  be  measured  to  him  again,  4.  1 : 
4. 

Medium,  Confucius  and  Mencius  called 
to  the  pursuit  of  the  right,  7.  2 :  37. 

Men,  importance  of  a  prince  gaining 
the  hearts  of,  2.  2: 1. 

Mental  qualities  proved  by  deeds  not 
by  words,  4.  1 :  16. 

Messenger,  Mencius  offended  because 
a  prince  sent  for  him  by  a,  2.  2:2. 

Middle  kingdom,  the,  1.  1:7.;  3.  1:4.; 
2:9,;  5.  1:5.;  6.  2:10. 

Mind,  all  men  are  the  same  in,  6.  1:7. 
—in  danger  of  being  injured  by  pov- 
erty and  a  mean  condition,  7.  1 :  27. 
— the  cultivation  of  the,  must  not  be 
intermitted,  7.  2 :  21. 

Minister(s),  care  to  be  exercised  in  em- 
ploying, 1.  2 :  7. — the,  of  Heaven  on- 
ly may  smite  a  nation,  2.  2 :  8.— Men- 
cius condemns  the  pursuit  of  warlike 
schemes  by,  4. 1 :  14.— the  truly  great, 
directs  his  efforts  to  the  sovereign's 
character,  4.  1 :  20.— will  serve  their 
sovereign  according  as  he  treats 
them,  4.  2 :  2.— the  duties  of  chief, 
5.  2 :  9. — of  Mencius'  time  pandered 
to  their  sovereign's  thirst  for  wealth 
and  power,  6.  2:  9. — four  different 
classes  of,  7.  1 :  19. 

Moral,  beauty  alone  truly  excellent,  4. 
2 :  25. — excellence,  the  superior  man 
cultivates,  4.  2 :  28. — influences,  the 
value  of  to  a  ruler,  7.  1 :  14. 

Mountain,  illustration  from  the  trees  of 
the  New,  6.  1:8. 

Mourning  for  parents,  1.  2 :  16. ;  3.  1 : 
2.;  5.  1:4,5,6.;  7.  1:39,46. 

Mugwort,  illustration  taken  from,  4.  1 : 
9. 

Murder,  what  Shun  would  have  done 
if  his  father  had  committed  a,  7.  1 : 
35. 

Murmur,  at  the  hardest  measures,  when 
the  people  will  not,  7.  1 :  12. 

Music,  the  love  of,  1.  2: 1. — the  richest 
fruit  of,  4.  1 :  27.— of  Yu  and  king 
Wan,  7.  2:22. 

Music-master,  the  grand,  1.  2:4. 


Nature,  the,  of  man  good,  3.  1:1.;  6. 
1 : 1,  2,  6,  7.— not  to  be  confounded 
with  the  phenomena  of  life,  6.  1:3. 
— appears  as  if  it  were  not  good,  how, 
6.  1:  8,  9. — to  love  righteousness 
more  than  life  is  proper  to  man's,  6. 
1 :  10. — how  men  should  seek  the  lost 
qualities  of  their,  6.  1 :  11. — relative 
importance  of  the  different  parts  of 
the,  6.  1 :  14. — Heaven  is  served  by 
obeying  our,  7,  1 :  1. — man's  own,  the 
most  important  thing  to  him,  &c.,  7. 
1 :  21. — of  man,  and  the  appointment 
of  Heaven.  7.  2 :  24. 

Natural  benevolence  and  righteousness 
of  man,  only  requires  development 
to  be  more  than  suflacient,  7.  2 :  31. 

Neighbouring   kingdoms,  intercourse  " 
with,  1.  2 :  3. 

Nobility  that  is  of  Heaven  and  that  is 
of  man,  6.  1 :  16. 

Nourishment,  the  nature  of  man  seems 
bad  ft'om  not  receiving  its  proper,  6. 
1 :  8.— of  the  different  parts  of  the 
nature,  6.  1 :  14. 

Object  of  Confucius  and  Mencius,  what 
was  the,  7.  2 :  37. 

Obscurity,  how  what  Shun  was  discov- 
ered itself  in  his  greatest,  7.  1 :  16. 

Obstinate  adherence  to  a  course  deemed 
right,  against,  7.  1 :  26. 

Odes,  quotations  from  the,  1.  1 :  2,  7. ; 
2:3,5.;  2.  1:3,4.;  3.  1:3,4.;  2:1, 
9.;  4.  1:1,2,4,7,9.;  5.  1:2,4.;  2: 
7.;  6.  1:6,17.;  7.  1:32.;  2:19. 

OflSce,  Mencius  giving  up  his,  2.  2 :  10, 
11,  12,  13. ;  6.  2 :  6.— to  be  sought, 
but  only  by  the  proper  path,  3.  2 :  3. ; 
5.  1 : 8. — may  be  taken  on  account  of 
poverty,  when,  5.  2 :  5. — grounds  of 
taking  and  leaving,  6.  2 :  14. 

OflSciousness,  Mencius  repelling,  2.  2: 
11.  « 

Opposition  of  Mencius  to  warlike  am- 
bition, 6.  2:8. 

Ox,  king  Hwuy's  compassion  for  an,  1. 
1:7. 

Parents,  burial  of,  3.  1:5.  (see  Mourn- 
ing).— the  right  manner  of  serving, 
4.  1:19.;  2:13. 

Parks,  and  hunting,  the  love  of,  &c.  1. 
2:2. 

Parts  of  the  nature,  relative  impor- 
tance of  different,  6.  1 :  14. 

Passion-nature,  Mencius  nourished  his, 
2.  1:2. 

People,  rulers  must  share  their  pleas- 


210 


SUBJECTS   IN  WORKS   OF  MENCIUS. 


ures  with  the  1.  1 :  2. — love  of  valour 
may  subserve  the  good  of  the,  1.  2 : 
8.— the  disposal  of  kingdoms  rests 
with  the,  1.  2 :  10. — the  affections  of, 
only  secured  by  benevolent  govern- 
ment, 1.  2 :  12. ;  4.  1 :  9. 's  happi- 
ness disregarded  by  the  ministers  of 
Mencius'  time,  4.  1 :  14. — the  part  of 
the,  in  making  an  emperor,  5.  1:5. 
— how  to  promote  the  virtue  of  the, 
7.  1:  23. — the  most  important  ele- 
ment in  a  nation,  7.  2 :  14. 

Pecuniary  considerations,  Mencius  not 
influenced  by,  2.  2 :  10. 

Personal  character,  importance  of,  4. 
1:5. 

Pictures  of  Pih-e  and  Hwuy  of  Lew- 
hea,  2.  1 :  9. 

Phenomena,  importance  of  carefully 
studying,  4.  2 :  26. 

Pleasure,  rulers  must  share  with  the 
people,  1.  1:2,;  2: 1,4. 

Position,  how  one's  material,  affects  his 
air,  7.  1:36. 

Poverty,  when  office  may  be  taken  on 
account  of,  5.  2 :  5. — importance  of 
not  allowing  the  mind  to  be  injured 
by,  7.  1 :  27. — equanimity  of  Shun  in, 
7.  2:6. 

Praise  and  blame  not  always  according 
to  desert,  4.  1 :  21. 

Precious  things,  three,  of  a  prince,  7. 
2:28. 

Precipitate  advances  will  be  followed 
by  speedy  retreats,  7.  1.  44. 

Prediction  of  P'un-shing  Kwoh's  death 
by  Mencius,  7.  2 :  29. 

Prepares  himself  for  the  duties  to 
which  he  aspires,  how  a  scholar,  7. 
1:33. 

Presents,  Mencius  defends  accepting, 
from  oppressors  of  the  people  5.  2 : 
4- — of  a  prince  to  a  scholar,  how  to 
be  made,  and  accepted,  5.  2 : 6. — how 
Mencius  acknowledged,  7.  2:6. 

Presumptuous  idea  of  Pih  Kwei,  that 
he  could  regulate  the  waters  better 
than  Yu  did,  6.  2: 11. 

Prince,  a,  should  employ  ministers,  how, 
1.  2:  7. — should  depend  on  himself, 
not  on  other  powers,  1.  2 :  13. — threat- 
ened by  neighbours  should  act  how, 
1.  2 :  14. — two  courses  open  to,  when 
pursued  by  his  enemies,  1.  2:  15. — 
should  get  the  hearts  of  men,  2.  2 : 
1. — slighting  Mencius,  2.  2 :  2. — the, 
who  sets  about  practising  benevolent 


government  has  none  to  fear,  3.  2:5. 
benevolence  the  only  security  of  a,  4. 
1 :  7. — a  vicious,  the  agent  of  his  own 
ruin,  6.  1 :  8. — importance  of  rectify- 
ing a,  4.  1 :  20.— presents  of  a,  to  a 
scholar,  how  to  be  made  and  accepted, 
5.  2 :  6. — three  precious  things  of  a, 
7.  2i :  ^8. 

Princes,  the  only  topics  of  Mencius 
with,  1.  1 :  1. — a  chieftain  of  the,  not 
a  sovereign  of  the  empire,  2.  1 :  3. — 
the,  of  Mencius'  time  failing  in  true 
royal  govemmcLt,  2.  1 :  5. — Mencius 
declining  or  accepting  gifts  of,  2.  2: 
3.;  5.  2:  4. — Mencius,  reserve  with 
the,  of  his  time,  3.  2:  1. — Mencius 
defends  himself  for  not  going  to  see 
the,  3:2:  7.— why  a  scholar  should 
decline  going  to  see,  when  called  by 
them.  5.  2 : 7.— danger  of  counselling 
from  the  ground  of  profit,  6.  2 :  4.— 
influence  of  a  chief  among  the,  dif- 
ferent from  that  of  a  true  sovereign, 
7.  1 :  13. — of  his  time,  Mencius  cen- 
sures the,  7.  1:  46. -how  Mencius 
maintained  his  own  dignity  with  the, 
7.2:33. 

Principles,  one  must  live  or  die  with 
his,  «fec.,  7.  1 :  42. 

Profit,  secondary  to  benevolence  and 
righteousness,  1.  1:1.;  6.  2:4. 

Progress  of  degeneracy  in  successive 
ages,  6.  2:7. 

Prompt  action,  necessity  of,  at  the  right 
time,  4.  2 :  4. 

Propriety,  belongs  naturally  to  man,  2. 
1 :  6. — parents  should  be  served,  &c., 
according  to,  3.  1 :  2.— help  to  the 
world  should  be  given  according  to, 
4.  1 :  17.--the  richest  fruit  of,  4.  1 : 
27. — the  great  man  makes  no  mis- 
takes in,  4.  2 :  6.— the  superior  man 
preserves,  4.  2 :  28.— importance  of 
observing  the  rules  of,  6.  2: 1. 

Prosperity  of  a  country,  on  what  de- 
pendent, 1.  1 : 1. 

Pupil  of  the  eye,  the  index  of  the  heart, 
4.  1:15. 

Purity,  pretended,  of  Ch'in  Chung,  3. 
2:  10. 

Re  ord,  quotation  from  a,  3.  2 :  3. 

Remote,  against  aiming  at  Tvhat  is,  7.  2: 
32. 

Repelling  officiousness,  Mencius  ,2. 2 :  11. 

Reproof,  the  benefit  of,  4.  1 :  22.— Men- 
cius' of  Yo-ching,  4.  1 :  24,  25.— of 
Kung-sun  Ch'ow,  7.  1:39. 


SUBJECTS   IN   WORKS   OF   MENCIUS. 


211 


Reputation,  the  value  of,  to  a  ruler,  7. 
1:14. 

Reserve,  Mencius.  defends  his,  with  the 
princes  of  his  time,  3.  2 :  1. 

Respected,  that  a  scholar  be,  is  essen- 
tial to  his  engaging  in  a  prince's  ser 
vice,  7.  1 :  37. 

Riches,  not  to  be  elated  by,  a  proof 
superiority,  7.  1 :  11. 

Righteousness  belongs  naturally  to  man 
2.  1:6.;  6.  1 :  1.— the  straight  path, 
4.  1:  10. — fraternal  obedience  the 
richest  fruit  of,  4.  1 :  27. — the  great 
man  makes  no  mistakes  in,  4.  2 :  6. — 
internal,  not  external,  6.  1:4, 5. — to 
be  loved  more  than  life,  6.  1 :  10. 

Ripe  grain,  illustration  from,  6.  1 :  19. 

Ritual  Usages,  quotation  from  the,  3. 
2:2. 

Royal  government,  the  great  principles 
of,  1.  1:3,  4. — will  assuredly  raise  to 
the  imperial  dignity,  1.  2 :  5.— various 
points  of,  neglected  in  Mencius  time, 
2.  1:5. 

Ruin,  a  vicious  prince  the  agent  of  his 
own,  4.  1:8. 

Rulers,  should  share  their  pleasures 
with  the  people,  1.  1 :  2. — should  fol- 
low the  advice  of  the  wise,  1.  2 :  9. — 
should  sympathize  with  the  people  in 
their  joys  and  sorrows,  1.  2:  4. — 
should  not  labour  at  husbandry  with 
their  own  hands,  3.  1:  4.  —  shoula 
study  the  example  and  principles 
the  ancient  kings,  4.  1 : 1,  2. — impor- 


example,  influence  of,  4.  2 :  5. — will 
not  be  murmured  at  when  their  aim 
is  evidently  the  people's  good,  7.  1 : 
12. — the  value  of  reputation  and  mor- 
al influences  to,  7.  1 :  14.    . 

Rules,  the  necessity  of  governing  ac- 
cording to,  4.  1:1,  2. 

Sacrifice,  allusions  to,  3.  1:2-;  2 :  3,  5. ; 
4.  2:25,33.;  6.  2:6.;  7.  2:14. 

Sage,  Mencius  not  a,  2.  1 : 2. — only  with 
a,  does  the  body  act  according  to 
its  design,  7.  1 :  37. — the  lessons  of 
the,  reach  to  all  classes,  7.  1 :  40. 

Sages,  when  they  arise,  will  agree  with 
Mencius,  3.  2 :  9. — the  human  rela- 
tions perfectly  exhibited  by,  4.  1:2. 
— the  agreement  of,  not  afl'ected  by 
place  or  time,  4.  2:  1 — are  distin- 
guished from  other  men,  how,  4.  2 :  2, 
19,  20,  21,  22.— just  like  other  men, 
4.  2 :  32. ;   6.  1 :  7.— Confucius  supe- 


rior to  all  other,  5.  2 : 1. — the  great 
doctrines  of  the,  to  be  advanced  to, 
by  successive  steps,  7.  1 :  24. — Pih-e, 
&c.,  proved  to  be,  by  the  permanence 
of  their  influence,  7.  2:  15. — defini- 
tion of  a,  7.  2 :  25. — the  perfect  vir- 
tue of  the  highest,  7.  2 :  33. 
of  Satisfied,  how  an  adviser  of  the  princes 
may  always  be  perfectly,  7.  1:9. 

Scholar (s),  the,  ought  to  be  remuner- 
ated, 3.  2 :  4. — may  accept  presents 
from  a  prince,  on  what  principles,  5. 
2 :  6. — should  decline  going  to  see  the 
princes  y,  hen  called  by  them,  why,  5, 
2 :  7. — forming  friendships,  rules  for, 
5.  2 :  8.— ancient,  maintained  the  dig- 
nity of  their  character,  <fec.,  how,  7. 
1 :  8. — prepares  himself  for  tlie  duties 
to  which  he  aspires,  7.  1 :  33. — must 
be  respected  in  order  to  his  engaging 
in  the  service  of  a  prince,  7.  1 :  33. 

Seh^  the  charge  of,  greatest,  4.  1 :  19. 

Self-cultivation,  men's  disregard  of,  6. 
1:13. 

Self-examination  recommended,  4.  1: 
4. — the  superior  man  practises,  4.  2 : 
28. 

Self-restraint  necessary  to  a  ruler,  1,  2 : 
4. 

Selling  himself,  Pih-le  He  vindicated 
from  the  charge  of,  5.  1:9. 

Senses,  all  men  have  the  same,  6.  1:7. 
some  are  the  slaves  of  the,  6.  1 :  15. 
of  Settling  the  empire,  1.  1:6. 

Shame,  the  value  of  the  feeling  of,  7. 
1:6,7. 

Sheep-dates,  Tsang-tsze  could  not  eat, 
7.  2:36. 

Shifts,  Mencius  put  to.  2.  2:  2. 

Shoo-king,  quotations  from  the,  1. 1:2.; 
2:3,11.;  2.  1:4.;  3.  1:1.;  2:5,9.; 
4.  1 :  8. ;  5. 1 :  5. ;  6.  2 : 5.— with  what 
reservation  Mencius  read  the,  7.  2 :  3. 

Sickness,  Mencius  pretends,  2.  2:2. 

Sincerity,  the  great  work  of  men  should 
be  to  strive  after  perfect,  4.  1 :  12. 

Slaves  of  sense,  how  some  are,  6.  1 :  15. 

Sorrow  of  Shun  on  account  of  his  pa- 
rents, 5.  1:1. 

Sovereign,  killing  a,  not  necessarily 
murder,  1.  2 :  8. — of  the  empire,  who 
is  a,  2.  1 :  3. — importance  of  having 

virtuous  men  about  a,  3.  2 :  6. 's 

example,  influence  of,  4.  2 :  5. — influ- 
ence of  a  true,  7.  1 :  13. — a,  the  least 
important  element  of  a  nation,  7.  2 : 
14. 


212 


SUBJECTS  IN  WORKS   OF  MENCIUS. 


Sovereigns,  will  be  treated  by  their  Superiority,  not  to  be  elated  by  riches, 


ministers  according  as  they  treat 
them,  4.  2 :  2. — the  ministers  of  Men- 
cius'  time  pandered  to  their,  6.  2:9. 

Spirit-man,  who  is  a,  7.  2 :  25. 

Spirits,  tutelary,  the  importance  of  to 
a  nation,  7.  2 :  14. 

*  Spring-and-Autumn,'  referred  to,  3.  2 : 
9.;  4.  2:21.;  7.  2:2. 

State,  three  things  important  in  the  ad- 
ministration of  a,  7.  2 :  12. 

States,  intercourse  of  neighbouring,  1. 
2 :  3. — rise  and  fall  of,  dependent  on 
benevolence,  4.  1:  3. — subjection  of, 
to  one  another,  determined  ditferent- 
ly  at  different  times,  4.  1 :  7. 

Straits,  why  Confucius  was  reduced  to, 
7.  2:18. 

Subjection  of  one  State  to  another,  how 
determined,  at  different  times,  4.  1 :7. 

Successive  steps,  the  doctrines  of  the 
sages  to  be  advanced  to  by,  7.  1 :  24. 

Superior  man,  the,  keeps  away  from  his 
cook-room,  1.  1:  7. — helps  men  to 
practice  virtue,  2.  1 :  8. — will  not  fol- 
low narrow-mindedness,  &c.,  2.  1:9. 
— will  not  take  a  bribe,  2.  2 :  3. — will 
not  be  niggardly  to  his  parents,  2.  2 : 
7. — of  ancient  and  of  modern  times 
contrasted,  2.  2 :  9. — does  not  mur 
mur  against  Heaven,  &c.,  2.  2 :  13. — 
makes  difficulty  g,bout  taking  office 
why,  3.  2 : 3. — the  spirit  nourished  by, 
may  be  known,  how,  3.  2:  7. — does 
not  himself  teach  his  son,  why,  4.  1 
18. — wishes  to  get  hold  of  what  he 
learns,  as  in  himself,  4.  2 :  14, 15. — is 
ashamed  of  a  reputation  beyond  his 
merits,  4.  2 :  18. — cultivates  moral  ex- 
cellence, &c.,  4.  2 :  28. — may  be  de- 
cieved,  in  what  respects,  5.  1 :  2. — all 
do  not  understand  the  conduct  of,  6. 
2 :  6. — serves  his  prince,  how,  6.  2:8. 
— taking  and  leaving  otfice,  grounds 
of,  6.  2:  14. — has  three  things  in 
which  he  delights,  7.  1:  20. — finds 
his  true  enjoyment  in  his  own  nature, 

7.  1 :  21. 's  services  to  a  country, 

without  his  being  in  office,  entitle 
him  to  support,  7.  1 :  32. — is  kind  to 
creatures,  loving  to  men,  and  affec- 
tionate to  his  relatives,  7.  1 :  45. — 
speaks  of  his  nature,  and  of  the  will 
of  Heaven,  how,  6.  2 :  24. — the  words 
and  the  principles  of,  7.  2 :  32. 

Sympathy  of  a  ruler  with  the  people  in 
their  joys  and  sorrows,  1.  2:4, 


a  proof  of,  7.  1 :  11. 

Talents,  and  virtue,  how  to  know  men 
of,  1.  2 :  7. — a  ruler  should  be  guided 
by  men  of,  1.  2 :  9. — duties  owing  by 
men  of,  to  those  who  have  not,  4.  2 : 
7. 

Taxation,  3.  1:3.;  2:8.;  6.  2 :  10. 

Teacher  a,  in  a  higher  place  than  a  min- 
ister, 4.  2:  31. — of  truth,  must  not 
lower  his  lessons  to  suit  learners,  7. 
1:41. 

Teaching,  refusing  to  teach,  may  also 
be  a  way  of,  6.  2 :  16. 

Territory,  emoluments  regulated  ac- 
cording to  the  extent  of,  in  a  State, 

5.  2:2. 
Thought,  how  many  act  without,  7.  1 : 

5. 
Three,  things  universally  acknowledged 
to  be  honourable,  2.  2 :  2. — kings,  the, 

6.  2 :  7. — things  in  which  the  supe- 
rior man  delights,  7.  1 :  20. — things 
important  in  the  administration  of  a 
State,  7.  2 :  12. — ^precious  things  of  a 
prince,  7.  2 :  28. 

Throne,  the,  descended  to  Yu's  son, 
and  not  to  his  minister,  why,  5.  1 :  6. 

Thumb  amongst  the  fingers,  Ch'in 
Chung  compared  to  the,  3.  2 :  10. 

Topics  of  Mencius  with  princes,  1.  1 : 
1,7.;  2.  2:2. 

Touch,  males  and  females  must  not  al- 
low their  hands  to,  4.  1 :  17. 

Tours  of  inspection  of  the  ancient 
kings,  1.  2:4.;  6.  2:7. 

Tranquillity  of  the  empire  dependent 
on  the  discharge  of  the  common  du- 
ties of  life,  4.  1:11. 

Transmission  of  doctrine  from  Yaou  to 
Mencius,  7.  2 :  38 

Trials  and  hardships,  how  Heaven  pre- 
pares men  by,  6.  2 :  15. 

Trifles,  Mencius  censures  the  princes 
of  his  time  for  occupying  themselves 
with,  7.  1:46. 

Trouble  and  affliction,  the  benefits  of, 

7.  1:18. 
Truth,  how  Mencius  required  the  sim- 
ple pursuit  of,  in  his  pupils,  7.  1 :  42. 

Tyrant,  what  will  be  the  fate  of  a,  4. 
1:2. 

Ulcer-doctor,  Confucius  charged  with 
lodging  with  an,  5.  1 :  8. 

Unfilial,  five  things  which  are,  4.  2:  30. 

Unperturbed  mind,  Mencius  had  at- 
tained to  an,  2.  1:2. 


PROPER  NAMES  IN  WORKS  OF  MENCIUS. 


213 


Unsalaried,  Mencius  free  to  speak  his 
opinion,  &c.,  because,  2.  2:5, 14. 

Unworthy  associate,  Mencius'  behav- 
iour with  an,  2.  2 :  6. 

Valour,  the  love  of,  1.  2 :  3. — how  nour- 
ished, 2.  1:2. 

Villages,  the  good  careful  people  of  the, 
described,  6.  2 :  37. 

Vindication  of  E  Yin,  5.  1 :  7.— of  Con 
fucius  from  the  charge  of  lodging 
with  unworthy  characters,  6.  1 :  8. 
of  Pih-le  He,  5.  1 :  9.— of  Mencius 
from  the  charge  of  eating  the  bread 
of  idleness,  7.  1 :  32. 

Virtue,  submission  secured  by,  2.  1:3. 
— friendship  must  have  reference  to 
the,  of  the  friend,  5.  2 :  3. — is  sure  to 
be  gained  by  seeking  it,  but  external 
things  not,  7.  1 :  3. — man  may  attain 
to  perfect,  7.  1:  4. — of  the  people 
how  to  promote,  7.  1:  42.— corrupt 
times  are  provided  against  by  estab- 
lished ,  7.  2 :  10.— of  the  highest  sages, 
7.2:33. 

Virtues,  where  are  wanting,  decencies 
may  not  be  expected,  7.  2 :  44. 

Virtuous  men,  importance  of  having 
about  a  sovereign's  person,  3.  2:6. 

Vox  populi  vox  Dei,  5.  1:5. 

Warlike  and  other  schemes  of  the  min- 
isters of  his  time  condemned  by  Men- 
cius, 4.  2:14.;  6.  2:8. 


Warning  to  the  violently  evil  and  the 
weakly  evil,  4.  1 :  10.— to  Sung  Kang, 
6.  2:  4.— to  the  contending  States  of 
Mencius'  time,  7.  2 :  2. 

Wars,  all  the,  in  the  Ch'an  Tsew  were  un- 
righteous, 7.  2 :  2.— counsels  against, 
7.2:4. 

Way,  a  man's  in  life,  ordered  by  Heaven, 
1.  2 :  16.— of  truth  like  a  great  road, 
6.2:2. 

Wealth,  the  love  of,  compatible  with 
royal  government,  1.  2 :  5.— disgrace- 
ful means  which  men  take  to  seek,  4. 
2:  32.— and  power,  the  ministers  of 
Mencius'  time  pandered  to  their  sov- 
ereign' thirst  for,  6.  2:9. 

Well-being  of  the  people,  the  first  care 
of  a  government,  in  order  to  their 
virtue,  7.  1 :  23. 

Well,  digging  a,  7.  1 :  29. 

Will,  the,  is  the  leader  of  the  passion- 
nature,  2.  1:2. 

Willow,  man's  nature  compared  to  the 
ke,  6.  1 : 1. 

Wisdom  the  richest  fruit  of,  4.  1 :  17. 

Words,  Mencius  understood,  2.  1 :  2. — 
what  are  most  truly  inauspicious,  4. 
2:17. 

World,  one  cannot  avoid  all  connection 
with  those  whom  he  disapproves,  in 
the,  3.  2:10. 

Wrongs  should  be  put  right  at  once,  3. 
2:  8. 


INDEX  II. 


PROPER   NAMES  IN  WORKS  OF  MENCIUS. 


Chang  E,  a  celebrated  scholar  of  Wei, 
3.  2:2. 

Chang,  K^wang  Chang,  a  minister  of 
Ts'e,4.  2:30. 

Ch'ang  Seih,  a  disciple  of  Kung-ming 
Kaou,  5.  1 : 1. ;    2:3. 

Chaou  Keen,  a  noble  of  Tsin,  3.  2:1. 

Chaou  the  great,  a  title  borne  by  differ- 
ent ministers  of  Tsin,  6.  1 :  17. 

Chaou-woo,  a  hill  on  the  north  of  Ts'e. 
1.  2:4. 

Che-shaou  the  name  of  a  piece  of  mu- 
sic, 1.  2:4. 

Ch'e  Wa,  appointed  chief  criminal 
judge  of  Ts'e,  2.  2:5. 

Chih,  a  famous  robber  of  Confucius' 
time,  3.  2:10.:  7.  1:25. 

26 


Ch'in  Chung,  an  ascetic  of  Ts'e,  3.  2 ; 

10.;  7.  1:34. 
Ch'in  Kea,  an  officer  cf  Ts'e,  2.  2:  9. 
Oh'in  Leang,  a  philosopher,  3.  1:4. 
Ch'in  Seang,  a  disciple  of  Ch'in  Leang, 

Ch'in  Tae,  a  disciple  of  Mencius,  3. 2 :1. 
Ch'in  Tsin,  a  disciple  of  Mencius,  2.  2 : 

3,10.;  6.  2:14.;  7.  2:23. 
Ch'in,  the  State  of,  5.  1:8.;   7.  2:18, 

27. 
Ch'ing  the  State  of,  4.  2:  2,  24.;   5.  1; 

2.;  7.  2:37. 
Ch'ing,  a  minister  of  the  State  of  Ch'in, 

5.  1 : 8. 
Choo,  a  minister  of  Ts'e,  4.  2:  32.;    6. 

2;  5. 


214 


PROPER  NAMES  IN  WORKS   OP  MENCIUS. 


Choo-fung,  the  birth  place  of  Shun,  4. 

2:1. 
Chow,  the  State  and  dynasty,  1.  2:3.; 

2.  1:1.;  2:13.;  3.  1:3.;  2:5.;  4.  1: 

7.;  2:1.;  5.  1:4,6.;  2:2,4,7. 
Chow,  a  city  on  the  southern  border  of 

Ts*e,  2.  2:11,12. 
Chow,  the  last  emperor  of  the  Yin  dy- 
nasty, 1.  2:8.;  2.  1:1.;  3.  2:9.;  4. 

1:1,9,13.;  5.  1:6.;  2.  1.;  6.  1:6.; 

7.  1:22. 
Chow-kung,  or  the  duke  of  Chow,  2.  1 : 

1.;  2:9.;  3.  1:1,6.;  2:9.;  4.2:20.; 

5.  1:6.;  6.  2:8. 
Chow,  the  prince  of  Ch'in  in  Confucius* 

time,  5.  1:8. 
Chow  Seaou,  a  scholar  of  Wei,  3.  2 :  3. 
Chuen-foo,  a  hill  on  the  north  of  Ts'e, 

1.  2:4. 
Chung-jin,  a  son  of  the  emperor  T'ang, 

5.  1:6. 
Chung-ne,  Confucius.  1.  1 :  4,  7. ;  3.  1 : 

4.;  4.  2:18. 
Ch'ung  Yu,  a  disciple  of  Mencius,2.  2: 

7,13. 
Chuy-keih,  a  place  in  Tsin ,  famous  for 

gems,  5.  1:9. 
Chwang,  a  street  in  the  capital  of  Ts'e 

3.2:6. 
Chwang  Paou,  a  minister  at  the  court 

of  T'se,  1.  2:1. 
Confucius,  2.  1:1—4.;  3.  1:4.;  2:1, 

3,7,9.;  4.  1:2,7,14.;   2:18,21,22, 

29.;  5.  1:  4,6,8.;   2:1,4,7.;  6.  1: 

6,8.;  2:3,6.;  7.1:24.;  2:17,19,37, 

38. 
E,  a  famous  archer,  b.  c.  2150, 4.  2 :  24. ; 

6.  1:20.;  7.  1:41. 
E  Che,  a  follower  of  Mih,  3.  1:5. 
E  Yin,  a  minister  of  T'ang,  2.  1:2.; 

2:2.;  5.  1:6,7.;  2:1.;  6.  2:6.;  7. 
1:31.;  2:38. 

Pan,  a  city  of  Ts'e,  7.  1 :  36. 

Fei-leen,  a  favourite  minister  of  the  ty- 
rant Chow,  3.  2:9. 

Foo-hea,  a  place  where  Shun  dwelt,  4. 
2:1. 

Foo  Yue,  the  minister  of  the  Emperor 
Kaou-tsung,  6.  2 :  15. 

Fung-foo,  a  scholar  of  Tsin,  famous  for 
seizing  tigers,  7.  2 :  23. 

Gan,  or  Ngan,  the  principal  minister 
Ts'e,  1.  2:4.;  2.  1:1. 

Go-ching  or  Yo-ching,  the  double  sur- 
name of  K'ih,  a  disciple  of  Mencius, 
1.  2: 16.;  4  1:24,25.;  6.  2: 13.;  7. 
2:25. 


Hae  T'ang,  a  famous  worthy  of  Tsin, 

5.  2:3. 
Han,  one  of  the  three  families  which 

governed  the  State  of  Tsin,  7.  1 :  11. 
Han,  the  name  of  a  stream,  3.  1:4. 
Haou-sang  Puh-hae,  a  man  of  Ts'e,  7. 

2:25. 
He,  a  favourite  of  Chaou  Keen,  3.  2:1. 
Hea  dynasty,  1.  2:  4.;  2.  1:1.;  3.  1: 

3.;  4.  1:2.;  5.  1:6,7.;  2:4. 
Heaou,  the  duke  of  Wei,  5.  2 :  4. 
Heen-k'ew  Mung,  a  disciple  of  Men- 
cius, 5.  1:4. 
Heu  Hing,  a  heresiarch,  3.  1:4. 
Heun-yuh,  a  tribe  of  barbarians,  1.  2 : 

3. 
Hew,  a  place  in  the  district  of  T'ang, 

in  the  department  of  Yen-chow,  2. 

2:14. 
Ho,  the  name  of  a  river,  Yellow  Biver, 

3.  2:9. 
Hoo  Heih,  a  n>an,  name,  1.  1:7. 
Hwa  Chow,  an  officer  of  Ts'e,  slain  in 

battle,  6.  2 :  6. 
Hwae,  the  name  of  a  stream,  3.  1:4.; 

2:9. 
Hwan,  Hwan  T'uy,  a  high  officer  of 

Sung,  5.  1:8. 
Hwan,  the  duke  of  Ts'e,  b.  c.  683—642., 

1.  1:7.;  2:2.;  4.  2:21.;  6.  2:7. 
Hwan-taou,  Taou's  minister  of  instruc- 
tion, 5.  1:3. 

Hwuy,  the  posthumous  epithet  of  Yung, 

king  of  Leang,  a  State  in  Tsin,  1.  1 : 

1—5.;  7.  2:1. 
Hwuy,  of  Lew-hea,  posthumous  title 

of  Chen  Hwo,  an  officer  of  Loo,  2. 1 : 

9.;  6.  2:1.;  6.  2:6.;  7.1:38.;  2:15. 
Hwuy,  the  duke  of  Pe,  5.  2:  3. 
Jin,  a  small  State,  6.  2:1,  5. 
Joo,  the  name  of  a  stream,  3.  1 :  4. 
Ka,  or  Ko,  a  city  in  Ts'e,  2.  2:6.;  3. 2  ; 

10. 
Kang,  younger  brother  of  the  prince 

of  T'ang,  7.  1 :  43. 
K'ang,  hon.  epithet  of  Fung,  brother  of 

king  Woo,  5.  2 :  4. 
Kaou,  the  philosopher,  named  Puh-hae, 

2.  1:2.;  6.  1:1—4,6. 
Kaou,  a  disciple  of  Mencius,  2.  2 :  12. ; 

7.  2:21,22. 
of|Kaou,  a  disciple  of  Tsze-hea,  6.  2:3. 
Kaou-kih,  a  distinguished  minister  of 

the  tyrant  Chow,  2.  1:1.;  6.  2: 15. 
Kaou-t'ang,  a  place  in  the   west  of 

Ts'e,  6.  2:6. 
Ke,  a  mountain  in  Ho-nan,  5.  1 : 6. 


PEOPEE  NAMES   IN   WORKS   OF  MENCIUS. 


215 


Kaou-yaou,  a  minister  of  Shun,  3.  1: 

4.;  7.  1:35.;  2:38. 
Ke,  a  small  State  in  Shan-se,  2.  1:1. 
K*e,  the  viscount  of  Wei  in  Shan-se,  6. 

1:6. 
K'e,  the  son  of  the  emperor  Tu,  5.  1 : 

6. 
K'e,  the  name  of  a  mountain,  and  also 

of  the  old  State  of  Chow,  1.  2:  5, 14. 

15.;  4.  2:1. 
K'e,  the  name  of  a  stream,  6.  2:6. 
Ke  family,  the  family  of  Ke  K'ang 

Loo,  4.  1 :  14. 
Ke  Hwan,  the  head  of  the  Ke  family 

in  the  latter  days  of  Confucius,  5.  2 : 

4. 
Ke  Leang,  an  officer  of  Ts'e,  slain  in 

battle,  6.  2 :  6. 
Keang,  the  Yang-tsze  river,  3.  1:4.; 

2:9. 
Keang,  the  lady  of,  1.  2:5. 
Keaou,  a  brother  of  the   prince   of 

T'saou,  6.  2:2. 
Kee,the  tyrant,  1.  1:2.;  2.  8.;  4.  1: 

9.;  5.  1:6,7.;  6.  2:2,6,9,10. 
Keo-shaou,  the  name  of  a  piece  of  mu- 
sic, 1.  2:4. 
Keu,  the  name  of  an  ancient  State,  1. 

2:3. 
Keu-sin,  the  governor  of  P'ing-luh,  2 

2:4. 
Keue,aplace  in  Tsin,  famous  for  horses, 

5.  1 : 9. 
K'ew,  the  name  of  Yen  Yew,  a  disciple 

of  Confucius,  4.  1 :  14. 
Kih,  a  small  State  adjoining  to  Tsin,  5. 

1:11. 
K'in  Chang,  named  Laou,  a  disciple  of 

Confucius,  7.  2:37. 
King,  a  place  punished  by  the  duke  He 

of  Loo,  3.  1:4.;  2:9. 
King,  the  duke  of  Ts'e,  b.  c.  546-488, 

1.  2:4.;  3.  1:1.;  2:1.;  4.  1:7.;  5. 

2:7. 
King  Ch'ow,  an  officer  of  Ts'e,  2.  2:2. 
King  Ch'un,  a  man  who  plumed  him- 
self on  his  versatility,  3.  2:  2. 
Ko,  the  name  of  a  State  in  Ho-nan,  1. 

2:3,n.;  3.  2:5. 
Ko,  or  Ka,  a  city  in  Ts'e,  2.  2 :  6. ;  3.  2 : 

10. 
Koo-sow,  Shun's  father,  4.  1 :  28. ;  5.  1 : 

2,4.;  6.  1:6.;  7.  1:35. 
Kow-ts'een,  the  name  of  a  prince  in  the 

Lee  Kwo,  1.  2:3. 
Kung  Che-ke,  an  officer  of  the  State 

of  Yu,5.  1:9. 


Kung,  KeU'Sin,  2.  2 :  4. 

Kung-e,  prime  minister  of  Loo,  6.  2: 

6. 
Kung-hang,  an  officer  of  Ts'e,  4.  2 :  27. 
Kung-lew,  the  duke  of  Lew,  an  ances- 
tor of  the  Chow  family,  1.  2:5. 
Kung-ming  E,  a  disciple,  first  of  Tsze- 

chang,  and  then  of  Tsang  Sin,  3.  1 : 

L;  2:3,9.;  4.  2:24. 
Kung-ming  Kaou,  a  disciple  of  Tsang 

Sin,  5.  1 :  1. 
ofKung-shoo,  a  celebrated  mechanist  of 

Loo,  named  Pan,  now  the  god  of  car- 
penters, 4.  1:1. 
Kung-sun  Ch'ow,  a  disciple  of  Mencius, 

2.  1:1,2.;  2:  2,6, 14.;  3.  2:7.;  4.  1: 

18. ;  6.  2 :  3, 13. ;  7.  1 :  31,  32,  39,  41. ; 

2:1,36. 
Kung-sun  Yen,  a  celebrated  scholar  of 

Wei,  3.  2:2. 
Kung-too,  a  disciple  of  Mencius,  2.  2 : 

5.;  3.  2:9.;  4.  2:30.;  6.  1:5,6,15.; 

7.  1:43. 
Kwan  barbarians,  1.  2 :  3. 
K'wan,  the  father  of  the  emperor  Yu, 

5.  1 :  3. 
Kwan  Chung,  by  name  E-woo,  minister 

of  Hwan,  duke  of  Ts'e,  2.  1:1.;  2: 

2.;  6.  2:15. 
Kwan-shuh,  the  elder  brother  6f  the 

duke  of  Chow,  2.  2:9. 
K'wang,  music-master  and  wise  coun- 
sellor of  Tsin,  4.  1:1.;  6.  1 :  7. 
K'wang  Chang,  a  minister  of  Ts'e,  3. 

2:10.;  4.  2:30. 
K'wei-k'ew,  the  place  where  the  duke 

Hwan  assembled  the  princes,  6. 2 :  7. 
Lae  Choo,  the  minister  of  T'ang,  7.  2 : 

38. 
Lang-yay,  a  mountain  and  city  in  Ts*e, 

L  2:4. 
Le,  a  cruel  emperor  of  the  Chow  dy- 
nasty, 6.  1:6. 
Le  Low,  a  man  of  Hwang-te's  time,  of 

very  acute  vision,  4.  1:1. 
Leang,  the  state  of  Wei  in  Tsin,  so 

called  from  its  capital,  1.  1 : 1—6. ;  7. 

2:1. 
Ling,  the  duke  of  Wei,  5.  2:4. 
Ling-k'e  w,  a  city  on  the  border  of  Ts*e, 

2.  2:5. 
Loo,  the  native  State  of  Confucius,  1. 

2:12,16.;  2.  2:7.;    3.  1:  2.;    4.  2: 

21.;  5.  1:8.;  2:1,4.;  6.  2:6,8,13.; 

7.  1:24,  .36.;  2:17,37. 
Lung,  an  ancient  worthy,  3.  1:3.;  6. 

1:7. 


216 


PROPER  NAMES   IN   WORKS  OF  MENCIUS. 


Mang,  Mang  K'o,  Mencius,  1.  2 :  16. 
Mang  Chung,  a  nephew,  or  perhaps  a 

son,  of  Mencius,  2.  2:2. 
Mang  Heen,  a  worthy  minister  of  Loo, 

5.  2:3. 
Mang  Ke,  a  younger  brother  of  Mang 

Chung,  6.  1:5. 
Mang  Pun,  a  celebrated  bravo  of  Ts'e, 

2.  1:2. 
Mang  She-shay,  a  man  of  valour,  2.  1 : 

2 
Me,  an  unworthy  favourite  of  the  duke 

Ling,  5.  1 :  8 
Meen  K'eu,  a  man  of  Tb'e,  who  taught 

a  slow  style  of  singing,  6.  2:6. 
Mih  Teih,  a  heresiarch,  3.  1:5.:  2 

7.  1 :  26. 
Mih,  barbarous  tribes  of  the  North,  6. 

2:10, 
Mih  K'e,  a  person  whose  words  are 

quoted,  7.  2 :  19. 
Min  Tsze-k'een,  a  disciple  of  Confucius, 

2.  1 :  2. 
Ming-teaou,the  place  where  Shun  died, 

4.  2:1. 
Muh,  the  residence  of  the  tyrant  Kee, 

5.  1:7. 
Muh,  the  posthumous  epithet  of  the 

duke  of  Loo,  1.  2:  12.;  2.  2:  IL;  5. 

2:6,7.;  6.  2:6. 
Muh,  the  duke  of  Ts'in,  b.  c.  659-620, 

5.  1:9.;  6.  2:6. 
Muh  Chung,  a  friend  of  Mang  Heen, 

5.  2:3. 
Muh  P'ei,  an  ambitious  man,  7.  2 :  37. 
Nan-yang,  the  name  of  a  place,  6.  2 :  8. 
New  mountain,  the,  6.  1:8. 


Pih-kung  E,  an  officer  of  Wei,  5.  2:2. 
Pih-kung  Yew,  a  bravo  of  Wei,  2,  1:2. 
Pih-le  He,  a  chief  minister  of  the  duke 

Muh  of  Ts'in,  5.  1 :  9. ;  6.  2 :  6, 15. 
Pin,  a  settlement  founded  by  Kung-lew, 

1.  2:14. 
P'ing,  the  duke  of  Loo,  1.  2 :  16. 
P'ing,  the  duke  of  Tsin,  B.  c.  556-531, 

5.  2:3. 

P'ing-luh,  a  city  on  the  southern  bor- 
der of  Ts'e,  2.  2:4.;  6.  2:5. 

Po,  a  city  in  Ho-nan,  T'ang's  capital, 

3.  2:5.;  5.  1:6,7. 
P'un-shing  Kwoh,  an  officer  of  Ts'e,  7. 

2:29. 
San  E-sang,  an  able  minister  of  King 

Wan,  7.  2:38. 
San  Meaou,  the  State  of,  5.  1:3. 
San-wei,  a  region  in  the  West,  5.  1:3. 
Se,  the  lady,  a  celebrated  beauty  of 

Confucius'  time,  4.  2 :  25. 
Seang,  the  half  brother  of  Shun,  5.  1 : 

2,  3. ;  6.  1 :  6. 
Seang,  hon.  epithet  of  Hih,  king  of 

Leang,  1.  1 :  6. 

See,  the  name  of  an  ancient  principali- 
ty adjoining  T'ang,  1.  2:14.;  2.  2:4. 

See,  Shun's  minister  of  instruction,  3. 
1:4. 

See  Keu-chow,  a  minister  of  Sung,  3. 
2:6. 

See  Lew,  Tsze-lew,  a  disciple  of  the 
Confucian  school,  2.  2:11.;  3.  2:8. 

Sen,  a  place  punished  by  the  duke  He 
of  Loo,  3.  1:4.;  2:  9. 

Seu  Peih,  a  disciple  of  Mencius,  3. 1 : 5. ; 

4.  2:18. 


Ngan,  or  Gan,  the  principle  minister  of  Seuen,  the  king  of  Ts'e,  b.  c.  332, 1.  1 : 


Ts'e,  L  2:4.;  2.  1:1 
North  Sea,  the,  5.  2:1. 
P*ang  Kang,  a  disciple  of  Mencius,  3 

2:4. 
P'ang  Mung,  the  pupil  and  murderer 

of  the  archer  E,  4.  2 :  24. 
Pe,  a  place  in  the  State  of  Loo,  5.  2:3. 
Pe-kan,  an  uncle  of  the  tyrant  Chow, 

2.  1 :  1. ;  6.  1 :  6. 


Peih  Chen,  a  minister  of  the  State  of  Shin   Ts'eang,  a  son  of  Tsze-chang, 


P'ang,  3.  1 :  3. 
Peih-ying,  the  place  where  king  Wan 

died,  4.  2:1. 
Pih-e,  hon.  epithet  of  a  worthy  of  the 

Shang  dynasty,  2.  1 :  2,  9. ;  3.  2 :  10. ; 

4.  1:13.;  5.  2:1.;  6.  2:6.;  7.1:22.: 

2:15. 
Pih  Kwei,  styled  Tan,  an  ascetic  of 

Chow,  6.  2:10,n. 


7.;  2:1— IL;  4.  2:  3.;  5.  2:  9.;  7. 
1:39. 

Shang,  the  dynasty,  3.  2 : 5.;  4.  1:7. 

She,  an  officer  of  Ts'e,  2.  2: 10. 

Shih-k'ew,  a  pJace  in  Sung,  6.  2:4. 

Shin-ming,  the  second  of  the  Five  em- 
perors, 3.  1:4. 

Shin  Ku-le,  minister  of  the  prince  of 
Loo,  6.  2:8. 


Confucius'  disciples,  2.  2 :  11. 
Shin  T'ung,  a  high  minister  of  Ts'e,  2. 

2:8. 
Shin-yew,  a  friend  of  the  philosopher 

Tsang,  4.  2 :  31. 
Shin-yew  Hing,  a  disciple  of  Tsang,  4. 

2:31. 
Shin  Kan,  a  person  whose  words  are 

quoted,  3.  1:1. 


PROPER  NAMES  IN  WORKS  OF  MENCroS. 


217 


Shun,  the  emperor,  2.  1:2,8.;  2:2.; 

3.  1:1,4.;  2:4,9.;  4.  1:1,2,26,28.; 

2:  1,19,28,32.;  5.  1:1—7.;  2:1,3, 

6.;  6.  1:6.;  2:2,3,8,10,15.;  7.  1: 

16,25,30,35,46.;  2:6,33,37. 
Shun-yu  K'wan,  a  famous  sophist  of 

Ts'e,4.  1:17.;  6.  2:6. 
Sin,  the  native  place  of  E  Yin,  in  Ho- 

nan,  5.  1:7. 
Sin,  younger  brother  of  Ch'in  Seang, 

3.  1:4. 
South  river,  5.  1:5. 
Sun-shuh    Gaou,    prime    minister  of 

Ch'waug  of  Ts'oo,  6 :  15. 
Sung,  the  State  of,  2.  1:2;  2:4.;  3. 1 : 

1,4.;  2:5.;  5.  1:8.;  7.  1:36. 
Sung  K'ang,  a  travelling  scholar,  6.  2 : 

4. 
Sung  Kow-ts'een,  a  travelling  scholar, 

7.  1:9. 
Sze,  the  name  of  a  stream,  3.  1:4. 
Tae,  elder  brother  of  Ch'in  Chung,  3. 

2:10. 
T*ae,  an  ancestor  of  the  Chow  family, 

the    duke    T'an-foOj  who  received 

from  Woo  the  title  of  king,  1.  2:5, 

14,15.;  2:8. 
T'ae  mountain,  on  the  border  between 

Loo  and  Ts*e,  1.  1:  7.;  2.  1:  2.;  7. 1: 

24. 
T'ae-kea,  sou  and  successor  of  T'ang, 

2.  1:4.;   4.  1:8.;  5.  1:6.;  7.  1:31. 
T'ae-kung,  a  great  counsellor  of  Wan 

and  Woo,  4.  1 :  13. ;  7.  1 :  22. ;  2 :  38. 
Tae  Puh-shing,  a  minister  of  Sung,  3. 

2:6. 
Tae-ting,  eldest  son   of  the   emperor 

T'ang,  5.  1:6. 
Tae  Ying-che,  a  great  officer  of  Sung, 

3.  2:8. 

T'ah,  the  name  of  a  stream  3.  1 :  4 
T'an-foo,  Tae^  the  duke  of  Ts'e,  1.  2: 

5. 
Tan  Choo,  the  son  of  Yaou,  5.  1:6. 
T'ang,  the  founder  of  the  Shang  dynas- 
ty, 1.  1:2.;    2:3,8,11.;   2.  1:1,3.; 

2:2,12.;  3.  2:5.;  4.  1:9.;  2:20.;  5. 

1 :  6,  7.;  6.  2:  2, 6.;  7.  1 :  30.;  2:  4,  33, 

38 
T'ang,  the  State  of,  1.  2: 13, 14, 15.;  2. 

2:6.;  3.  1:1—4.;  7.  1:43.;  2:30. 
T'ang,  a  place  where  grain  was  stored 

in  Ts'e,  7.  2 :  23. 
T'aou  Ying,  a  disciple  of  Mencius,  7. 

1:  35. 
Teen,  the  son  of  the  king  of  Ts'e,  7. 1 : 

33. 


Ting,  the  duke  of  T'ang,  3.  1 :  2. 

Ts'ae,  the  State  of,  7.  2: 18. 

Tsae  Go,  a  disciple  of  Confucius,  3.  1 : 
2. 

Ts'ang-leang,  a  stream  in  Shan-tung,  4. 
1:8. 

Tsang  Seih,  Tsang  Sin's  father,  4.  1 : 
19.;  7.  2:36,37. 

Tsang  Se,  the  grandson  of  Tsang  Sin, 
the  disciple  of  Confucius,  and  philos- 
opher, 2.  1:1. 

Tsang  Sin,  the  philosopher,  1.  2:  12.; 
1:2.;  2:2.;  3.  1:2,4.;  2:  7.;  4.  1:19, 
31.;  7.  2:36. 

Tsang  Ts'ang,  a  favourite  of  the  duke 
P'ing  of  Loo,  1.  2: 16. 

Tsang  Yuen,  the  son  of  the  philoso- 
pher Tsaug,4.  1: 19. 

Ts'aou,  the  principality  of,  6.  2:2. 

Tse,  the  name  of  a  stream,  3.  1:4. 

Ts'e,  the  State  of,  1.  1:  5,7.;  2: 1—11, 
13, 14.;  2.  1: 1,  2.;  2:  2—34.;  3.  1 : 1.; 
2:1,5,  6, 10.;  4.  1 :  7,  24.;  2 :  3, 21, 31, 
33.;  5.  1:4,8.;  2:1,7,8.;  6.  2:5,6, 
8.;  7.  1 :  34,  36,  39.;  2.  17,  23,  29. 

Tseih,  How-tseih,  the  minister  of  agri- 
culture of  Yaou  and  Shun,  4.  2 :  29. 

Tseih  Hwan,  a  favourite  of  the  prince 
of  Ts'e,  5.  1 :  8. 

Ts'ew,  Chess  Ts'ew,  a  famous  Chess- 
player, 6.  1 :  9. 

Tsin,  a  river  in  the  State  of  Ch'ing,  4. 
2:  2. 

Tsin,  the  State  of,  1.  1: 1,5,7.;  3.  2:3.; 

4.  2:21.;  5.  1:9.;  2:3.;  7.  2:23. 
Ts'in,  the  State  of,  1.  1:5,  7.;  2.  2:2.; 

5.  1:9.;  6.  1:4,12.;  2:4,6. 
Ts'oo,  the  State  of,  1.  1:5, 7.;  2 :  6, 13.; 

2.  2 :  2.;  3.  1 : 1, 4.;  2 :  5,  6.;  4.  2 :  21.; 

6.  1 :  4, 12.;  2 :  4. 

Tsow,  the  native  State  of  Mencius,  1. 

2:7.;  2:12.;  2.  2:12.;  3.  1:2.;  6.  2; 

1,2,5. 
Ts'ung,  a  place  in  Ts'e,  2.  2 :  14. 
Ts'ung,  the  mountain,  5.  1:3. 
Tsze-ch'an,  named  Kung-sun  Keaou, 

the  chief  minister  of  the  State  of 

Ch'ing,  4.  2 :  2.;  5.  1 :  2. 
Tsze-chang,  a  disciple  of  Confucius,  2, 

1 : 2,  4. 
Tsze-che,  prime  minister  of  Tsze-k'wae 

of  Yen,  2.  2:8. 
Tsze-cho  Yu,  an  archer  of  Ching,  4.  2: 

24. 
Tsze-gaou,  Wang  Hwan,  the  governor 

of  K*o  in  Ts'e,  4.  1 :  24,  25.;  2 :  27. 
Tsze-lew,  See  LeWf  6.  2 :  6. 


218 


PROPER  NAMES   IN  WORKS   OF  MENCIUS. 


Tsze-hea,  a  disciple  of  Confucius,  2.  1  : 

2,4. 
Tsze-kung,  a  disciple  of  Confucius,  2. 

1 :  2.;  3.  1 :  4. 
Tsze-kVae,a  king  of  Yen,  2.  2:8. 
Ts2e-loo,  the   designation  of   Cliung 

Yew,  a  disciple  of  Confucius,  2.  1 : 1, 

8.;  3.  2:  7.;  5.  1:8. 
Tsze-moh,  a  philosopher  of  Loo,  7.  1 : 

26  . 
Tsze-seang,  a  disciple  of  Tsang,  2. 1 :  2. 
Tsze-Shuh  E,  a  person  who  pushed  him- 
self into  the  service  of  the  govern- 
ment, 2.  2 :  10. 
Tsze-sze,  the  grandson  of  Confucius,  2, 

2:11.;  4.  2:31.;   5.  2:3,6,7.;  6.  2: 

6. 
Tsze-too,  an  oflBcer  of  Ch*ing,  b.  c.  700, 

distinguished  for  his  beauty,  6.  1:7. 
Tsze-yew,  a  disciple  of  Confucius,  2.  1 : 

2,4. 
T*ung,  the  place  where  the  emperor 

T'ang  was  buried,  5.  1:6.;  7.  1 :  31. 
Tung-kwoh  family,   a  branch  of  the 

family  of  Hwan,  duke  of  Ts'e,  2.  2 : 

2. 
Twan  Kan-muh,  a  scholar  of  Wei,  3.  2 : 

7. 
Uh-loo,  a  disciple  of  Mencius,  6.  2:1, 

5. 
Wae-ping,  a  son  of  the  Emperor,  T'ang, 

5.  1 : 6. 

Wan,  the  king,  1.  1 : 2, 7.,  2 :  2, 3, 5, 10.; 

2.  1:1,3.;  3.  1:1,3.;  2:5,9.;  4.  1: 
7,13.;  2:1,20.;  6.  1:6.;  2:2;  7.  1: 
10,22.;  2:19,21,38. 

Wan,  the  duke  of  T'ang,  1.  2: 13, 14.; 

3.  1 : 1,  3, 4. 

Wan,  the  duke  of  Tsin,  b.  c.  635—627, 

1.  1:7.;  4.  2:21. 
Wan  Chang,  a  disciple  of  Mencius,  3. 

2:  5.;  5.  1: 1,  2,  3.  5—9.;  2:3,  4,6,8.; 

7.  2:37. 
Wang  Hwan,  Tsze-gaou^  the  governor 

of  K'o,  in  Ts'e,  2.  2:6. 
Wang    Leang,   charioteer  to    Chaou 

Keen,  3.  2:1. 
Wang  P'aou,  a  man  of  Wei,  teacher  of 

an  abrupt  style  of  singing,  6.  2:6. 
Wang  Shun,  an  officer  of  the  duke  ot 

Pe,5.  2:3. 
Wei,  the  State  of,  4.  2 :  24;  5.  1 :  8.;  2 : 

4. 
Wei,  one  of  the  three  families  which 

governed  the  State  of  Tsin,  7.  1 :  11. 
Wei,  a  small  State  in  Shan-se,  2.  1 : 1.; 

6.  1:6. 


Wei,  a  river  in  the  state  of  Ch'ing,  4 

2:2. 
Woo,  the  State  of,  1.  2 :  3.;  4.  1 :  7, 31. 
Woo,  the  founder  of  the  Chow  dynasty, 

1.  2:2,3,8,10.;  2.  1:1.;  2:7.;  3.  2: 

9.;  4.  1:9.;  2:20.;  6.  1:6.;  7.  1:30.; 

2:4,33. 
Woo  Hwo,  a  man  noted  for  his  strength, 

6.  2:2. 
Woo-ling,  a  wild  place  in  the  depart- 
ment of  Tse-nan,  3.  2 :  10. 
Woo-shing,  a  city  in  Loo,  4.  2:  31. 
Woo-ting,  an  emperor  of  the  Shang  dy- 
nasty, B.  c.  1323,  2.  1:1. 
Yang  Choo,  a  heresiarch  of  the  time  of 

Confucius,  3.  2:  9.;  7.  1:  26.;  2:  26. 
Yang  Hoo,  the  principal  minister  of  the 

Ke  family,  of  Loo,  3.  1 :  3.;  2 :  7. 
Yang-shing,  a  city  in  Ho-nan,  5.  1:6. 
Yaou,  the  emperor,  2.  1 :  2.;  2 :  2.;  3.  1 : 

1,  4.;  2 :  4,  9.;  4.  1 : 1,  2.;  2 :  32.;  5.  1 : 

3—7.;  2:  i,6.;  6.  1:  6.;  2:  6,  8, 10.;  7. 

1:30,46.,  2:6,32,37,38. 
Yellow  River,  6.  2:6. 
Yen,  the  kingdom  of,  3.  2:9. 
Yen,  the  State  of,  1.  2: 10, 11.;  2.  2:8, 

9. 
Yen,  Yen  Hwuy,  a  disciple  of  Conf.,  4 

2:29. 
Yen  Ch'ow-yew,  a  worthy  officer  of 

Wei,  5.  1 :  8. 
Yen  New,  a  disciple  of  Confucius,  2.  1 : 

2. 
Yen  Pan,  a  son  of  Yen  Hwuy,  5.  2:3. 
Yen  Yew,  the  Grand-tutor  of  the  prince 

of  T'ang,  3.  1:2. 
Yeo  Yuen,  a  disciple  of  Confucius,  2. 

1:2.;  3.  1:1. 
Yew,  a  cruel  emperor  of  the  Chow  dy- 
nasty, 6.  1 :  6. 
Yew  Chow,  the  name  of  a  place  on  the 

northern  border,  5.  1.  3. 
Yew  Jo,  a  disciple  of  Confucius,  2.  1 : 

2,4 
Yih,  a  minister  of  Shun,  and  of  Yu,  8. 

1 :  4;  5.  1 :  6. 
Yih-ya,  the  cook  of  the  duke  Hwan  of 

Ts'e,  6. 1 :  7. 
Yin,  State  and  dynasty,  2. 1: 1.;  2:9.; 

3.  1:3;  4  1:2,7;  5:  2:4;  7.2:4 
Yin-kung  T'o,  a  famous  archer,  4.  2 : 

24. 
Yin  Sze,  a  man  of  Ts'e,  2.  2 :  12. 
Ying,  the  name  of  a  place   between 

Ts'e,  and  Loo,  2.  2:7 
Yo-ching,  a  disciple  of  Mencius,  1. 2 : 

16.;  4  1:  24,25.;  6.  2: 13.;  7.  2:  26. 


GENERAL  INDEX. 


219 


Yo-ching  K'ew,  a  friend  of  Mang  Heen, 

5.  2:2. 
Toh,  a  quarter  in  the  capital  of  Ts*e,  3. 

2:6. 
Tu,  the  emperor,  2.  1:8.;  3.  1:4,9.; 

4.  2:20,26,29.;  5.  1:6.;  6.  2:11.;  7. 

2:22,38. 


Yu,  a  small  State  adjoining  Tsin,  5.  1 : 

9.;  6.  2:6. 
Yu,  the  mountain,  5.  1:3. 
Yu-kung  Sze,  an  archer  of  Wei,  4.  2 : 

24. 
Yue,  the  State  of,  4  2:  31.;  6.  2:  3. 


GENEEAL   INDEX 


Introduction,    ------------6 

Life  of  Mencius,       -.---------6 

WORKS  OF  MENCIUS. 

Book  I.    Part  1, 13 

«     2, 26 

«     II.     "     1, 42 

"2, 57 

«     ni.  "    1, 70 

«     2, 83 

«     IV.   "     1, 07 

«     2, 110 

«     Y.     «     1, 123 

"2, 136 

"    VI.    "     1, 150 

«2, 163 

«     VII.  "1, 177 

"2, 191 

INDEXES'— Subjects  in  Works  of  Mencius, 204 

Proper  names  in  Works  of  Menciua       -       .       -       -  213 


9     57  68 


) 


,n....^.;.?S^f.^.^^  LIBRARIES         '  ^ST  ^^ 


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